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THE WORKS OF JACOB BEHMEN 
Vol . Ill 
J . Boehme 






Published on demand by 

UNIVERSITY MICROFILMS 

Xerox University Microfilms, Ann Arbor, Michigan, USA. 

University Microfilms Limited, High Wycombe, England 



r4**v^**?*sj4<4*s 






T H 

K S 

? # 7 

-O F 

JACOB BEHMEN, 

The Teutonic Theofopher. 

W O L U M E IIL 



CONTAINING 

. THE MYSTERIUM MAGNUM: 

Or an Explanation of the firft Book ofMofes, called GENESIS : 

In Three Parts. 

i . 

. FOUR TABLES OF DIVINE REVELATION. 



With FIGURES, llluflrating his PRINCIPLES, left bjr the 
Reverend W i L n A M LAW, M. A, 



LONDON, 

Printed for G. ROBINSON, in Pater-nofler Row* 

MDCCLXXII. 



\ 






HARVARD COL! , i LIBRARY 

THE GIF . OF 

6E01GE HEKStRT PALMER 
\t\9 . 



V 



A D V E R T I S E ME N* T. 

HIS Volume of tlie Works of. Jacob Eelmen is illuf- 
trated with Figures, as the two preceeding Volumes are. 

The Publication of it has been retarded by feveral Occurrences. 

But the remaining Parts of his Writings are propofed to be 

comprifed in two Volumes, and publiflied as foon as they fliali 

be fitted. for it. 



, .>.;.. , 

i .-.. ; i > 



H 



MYSTERIUM MAGNUM: 

Or, An EXPLANATION of the 

Firft Book of Mofes called GENESIS. 

-In THREE PARTS. 



Which treat concerning the Manifeftation, or Revelation of the 
Divine Word^ through the three Principles of the Divine 
EJfencey and of the Original of the World and the Creation. 
Wherein the Kingdom of Nature and the Kingdom of Grace 
are explained. 

For the better underftanding of the Old and New Tejlament^ and 
what Adam and Chrift are, and how Man fhould confider, and 
may know himfelf in the Light of Nature, what he is, and 
wherein his temporal and eternal Life confift, and his eternal 
Bleffing and Condemnation. 



It is p Explanation of the Effence of all Eflences, for the further 
Confideration of the Lovers in the Divine Gift. 



VOL. lll t B 



i 



P R E F A C E 



TO THE 



READER 




U R Saviour taught his Difciples the Myfterus of the Kingdom of 
Heaven ; and the Apoftle Paul taught the Myfteries of the Gof- 
pel, of Godlinefs, of Chrift, of Faith, and of the Refurreclion. 
To them that were without all Things were * done in Parables, Mark. 4 .u: 
but Chrift explained the Meaning of them to his Difciples. The 
Scriptures inftruft us fo, as that the Man of God may be made perfect and 
ready to every good Work. This Man of God is the inward Man, the 
Child of God, the hidden Man of the Heart, Chrift in us, whofe Flefti and 
Blood except we eat and drink, we have no Part in him. Thefe Words of 
Spirit and Life he fpoke when he was yet alive upon the Earth before his Suf 
fering, which made his Difciples cry out, This is a hard Saying, who can 
bear it ? Not confidering, that his heavenly divine Flcm and Blood was within, 
and that they did there cat and drink thereof, but the mortal Flem and Biood 
ihall not inherit the Kingdom of Heaven, being the Old Man of Corruption, 
which is Earth; and to Earth it mall return. Thefe are great Myfteries, 
for they are the hidden fecret Operations of fpiritual Things, and the Spirit 
of Man only, of all earthly Creatures, is capable of under/landing them. 
There are indeed lying Wonders, fpiritual Wickcdnefles in high Places, that 
make up the Myjlery of Iniquity ; thefe only deceive the Soul of Man by their 
working in the Heart, to the bringing forth their evil Fruits, and not the know 
ing of them in the Myftcry: For therein they were well known to the Apoftles. 
If Men make Preteniions to the Knowledge of Myfteries, and are not able to 
teach them, they are to blame, but not thofe that feek after them, and fpeak 
what they find, andjtir up others not to reft fatisfied with that which they have, 
when they may get more rich Treafure by fearching after it. 

The Hiflory of Cbrift, and of all other Things mentioned in the Scriptures, 
are infallibly true, that he was born of the Virgin Mary, that he is the Savi 
our of the World, was crucified at Jerufale/n, roft again from the Dead, afcended 
into Heaven ; but the bare Relation of this does not fully fatisfy a Soul ; for 
the Devils believe and tremble-, fo that we mud: learn the Myftery, fignified in 
and by the Hiftory, zndfeeJ th# Chrift is born in us, in a pure, clean, chafte 
Heart, and underftand the Knowledge of Chrift and him crucified* than which 
the Apoftle Ptfw/defired not to know any Thing clfe among the Corinthians, This 

B 2 



4 PREFACE to the READER. 

was not the bare Knowledge of the Hi/lory, for he fay*, Though we once 
knew Chrift according to the Flejh, as they did that convcrfed with him upon 
Earth, yet now know we him fo no more. Then how did he know him, but 
in the Spirit, in the Myftical Knowledge ? 

Infinite are the Myjleries mentioned in the Scriptures concerning God, 
Angels, Men, the World, Eternity, Time, the Creation, Fall, Sin, Corrup 
tion, the Curfe, Mifery, Death, Judgement, Hell, Devils, Damnation : 
Chrift, Redemption, Salvation, Free Grace, Free Will, Refurrcclion ; Para- 
difc : The Holy Ghoft, Sanclification, Reftitution, BlefTednefs, Eternal Life 
and Glory. The certain Meaning of the Words of Scripture is the Jewel 
locked up in them, not now attainable from the Apoftlcs by Conversation 
with them. Therefore now we (hould apply ourfelves to the Things they fpoke 
of, which arc to be inquired after in the Mind, and the Knowledge of them 
to be received from God by Prayer, who will open the Underftanding, For 
lob 32. 8. there is a Spirit in Man, and the b Infpiration of the Almighty gives Under jl and- 
\ Qr trtatl >- i n g t as it did to this Author, who by the Command of the Holy Spirit wrote 
(jcn!*^. 7. his deep Knowledge given to him of God, and has therein pointed out the Way 
to us wherein we may understand what in us is Divine, and what Natural ; 
the New Man, and the Old ; which is the Aim and Scope of the whole Bible: 
Thefe New Things and Old are thofc that the Scribe learned in the Kingdom of 
Heaven brings out of his Treafury; neither can any Knowledge be wanting 
to him who has Chrift in him. For in Chrijl are bid all the Treafures of Wif- 
dom and Knowledge. 

St. Paul has pronounced a Curfe upon thofe that teach any other Gofpel 
Gal. i. 8. than the Galatiars had received* faying, c Though ice, [himfelf or another Apoftle] 
.or an Angel from H&aven, preach any other Gofpel bejides that which ive have 
.preached unto you, and reiterates the fame, if any preach any other Gofpel than 
what j 0w have received, let him be accurfed. Now what is this Gofpel ? It is 
.the Gofpel of Chrift which they had received. If we knew Chrift, we fhould 
foon underftand his Gofpel, and how they had received it, and know how juftly 
they are accurfed that preach any other. The Apoftle John fays, The Word 
was God, and all Things were made by it, and in it was Life, and the Life 
was the Light of Men, and that was the true Light which enlightens every 
Man that comes into the World. This Word Mofes calls the Commandment, 
which is in our Hearts that we may do it. Paul calls it Chrift, the Word of 
Faith which they preach near us in our Hearts and Mouths. Raines calls it the 
ingrafted Word which is able -to fave our Souls, and advifes to lay apart all 
Filthinefs and Superfluity of Naughtinefs, and to. receive it with Meeknefs. This 
<Rom. 10.17. is the d Jford by which hearing, obeying, or receiving, comes, and by that Hearing 
. comes Faith, that is, Chrift comes to be born in us. Thus we fee where Chriil 
is, what he is, and the powerful Efficacy of him; and to know this feelingly, 
and fo receive this Word, is receiving the Gofpel, the Glad Tidings of Salva 
tion which fhall be to all Men that embrace him, and the preaching and decla- 
Pfal. 19.4. ring this is that Gofpel ; e that Sound which is gone into all the Earth-, it is the 
om. 10. s. tcrna i Qofpel; Whofoever preaches any other befides it is ?ccurfed. 



PREFACE to the READER. s 

Now rrhat this Word has done and does erFe<3:, and in what Manner, in 
the whole Creation* and in every Creature, in all Men, and in ourfcfoes, is the 
Myftcrium Magnum, which this Author declares exactly upon Genefis, wherein 
all Myfteries are couched, which will ferve as an Introduction to the under- 
ftanding the whole Book of God, in Nature and Scripture. 

The Author ferioufly admonishes us to walk in the Ways of Holinefs, Self- 
Denial, Resignation, the New-Birth, and killing of our outward Will and 
Defires which rebel againft God. For thcfe deep Myftcries are given to none 
to understand but to Difciples of Chrift ; for ib great a Revelation as this 
Author has exprcfled cannot enter into any Heart that is not given up to follow 
Chrift, and to forfake his own Will, Jiving in continual Repentance, and 
taking up his Crpfs daily, which he has earnefily called upon all to do: And 
his Writings are ftrewed with fuch Counfel, as with fwcet fmelling Flowers, 
curious both for Shape and Colours. Why then Should his Writings be afper- 
fed ? If they were duly coniidered, there would be no Occafion that this Tefti- 
mony Should be given of him. 

But fome are fo full of Reproaches and bitter Exprefllons againft thofe whofe 
Words or Writings do not pleafe them, that whereasA//V/>^/ the Archangel, when 
he ftrove with the Devil about the Body of Afo/es, durjl not ufe a railing Accu- 
fation, but faid, The Lord rebuke thee ; yet thefe fpeak Evil of the Things 
they know not. To be reproached, is that which every one who would be the 
Difciplc of Chrift mud look for in this World, and not expect to be above his 
Mailer: { For if they have called the Majler cf rhe Hcufe Beelzebub, how much* Mat. 10.2 j. 
more will they call them of bis Houfoold ? But fuch Rcfiedlions cart upon any 
ihould not deter them from examining the Sayings or Writings of any Man, 
that they may be difcerned whether they be good or evil. 

We mould not judge, that we be not judged, for the fame meafure we meet 
{hall be meafured to us again. Let us judge righteous Judgment, and lay 
open that which is evil as before the Sun at Neon-day, that all may take Notice, 
and beware they fall not into it. 

We mould ftrive to be relcafed f-om the Virulence of the Spirit of the Out 
ward Man, moil earnefily dcfiring tc ubtain an humble and contrite Hearf, 
and a broken Spirit, repenting from the Bottom of our Hearts, amending our 
Lives continually, purifying, and communing with our Hearts, and not fuffer- 
ing any Iniquity to lodge in the Defires of our moil inward Thoughts. Thus 
we Shall be able to difcern what Enemies we have to deal with in our fightin^ 
t\is good Fight of Faith. For the World, with the Delights thereof, is a great 
Enemy, which we mud overcome, or we cannot attain to the Denial of our- 
felves, and taking up the Crofs of Chrift, without which we cannot be his 
Difciples. But we are apt to think, that CrofTes, AdverShies, and Afflictions, 
are our worft Enemies, becaufe we live not by Faith, but by the outward 
Spirit, which all CrofTes kill in us, and by them we die dally to that v/hich is 
the Inftrument of Sin, whereby its Defires are brought to efFccl. And therefore 
we account that our greateft Friend which is our greatcft Enemy ; it brings 
Death, our lajl Enemy, and is the StiLg of it. But by killing the Defires of 



PREFACE to the READER. 

the Flefh we (hall live, and thereby daily overcome the laft Enemy which ^we 
muft certainly have a Combat with, feeing it is appointed for all Men once to 
die, and after Death comes Judgment. If we are carneft and watchful in 
our Fight, we fhall be victorious over the jfr/2 Death, and on fuch \htfecand 
Death can have no Power. But having overcome that, then when Chrul, 
who is our Life, fhall appear, we (hall olfa appear with him in Glory. 

*How excellent a Thing is it now to under&and the Things expreffcd in the 
Holy Scriptures, that they may not be a dead Letter, having no Comfort ia 
them ? for no one can rejoice to die, except he feels the Virtue of tha Life of 
Chrift killing Sin in him. How does it comfort an affliclrd Soul ta consider, 
that Afflictions, though they be grievous for a Time, arc not to be compared 
with the eternal Joys that are laid up for us But if the tranfcendent Saying* 
of the Holy Apoftlcs ?nd Prophets be not underload, they arc but dead to 
us ; and fo are we to them. 

Let thofe who- read this Book confider r with juft Attention,, the Advice in 
the laft Paragraph of the laft Chapter of it, where the Author fays, We adma* 
nijb tbt Readtr, tbat when be finds. fonx thing in any Place of our deep Senfg fa be 
wfcure, that be do not contemn it according to the Manner of the evil WorLL^ but 
diligently read> and pray to God, ivbo will farefy of en- the Door of bis Hutrt, fo 
that b* wilt apprcktnd it t and be able to make itfe of it tt the Profit and Salvation 
tfbis. Sftd. 




THE 



A U 



H O R s 



P R E F 



C E 




we confider tie viable World, witl in E/ence, and tie Life of 
the Creatures, then we find therein the Ukenefs of the inviftble fpiritual 
WerM* hicb ** bidden in the viftble World, as the Soul in the Body, 
And fee thereby that the bidden God is nigh unto all, and through all, and 
y** wholly hidden to the vifible E/ence. 

2 - ^ e have an Example hereof in the Mind of Man, which it an 
iitviftble Fire, that is inclined to Light and Darknefs, viz. to Joy and 
Sorrow, and yet in itfelf is none of tbefe, but only a Caufe thereto, an invisible, incomprehenjive 
Fire-four ce, and yet as to its own E/ence is included in nothing, but only in the Will of Life. 

3. The Body cannot comprehend the Mind ; but the Mind comprehends the Body, and brings 

it to Love, or Diflike. This likewife is to be undtrjlood of the Word, and Power of God, Or Suffer. 
which is hidden to the vifible fenfible Elements, and yet dwells through and in the Elements, ing and Sot- 
and works through the fenfible Life and Efience, as the Mind in the Body. 

4. Far the vifible fenfible Things are an E/ence of tie invisible : From the invisible and in- 
tomprebenfibU the viftble and contprebcnfible has proceeded. The vifibh EfTence is come to be 
from the Expre/ion or Spiretion of the invisible Power. The invifiblc Jpiritual Word of ^ 
divine Power -works with and through tlx vifiblc Eflencc, as the Soul fc with and through 
Jbe Body. 

* 5. The inward fpiritual Soul of Man was breathed into the vijible Image fy the In- 
Speaking, or Infpiration of the invifible Word of the divine Power -(for an Undemanding to 
Jbe created Image) wherein Man s Science or Knowledge of the invijible and vifible E/ence 
tonfijls. 

6. Thus Man has now received Ability fr cm the inviftble Word of -God to the Re-expre/wn, 
that he again expre/es the bidden Word of the divine Sci&na into Formation and Separation, 
in Manner and Form of the temporal Creatures, .and forms this fpiritual Word according to 
Animals, and Vegetables ; wberely the inviftble Wifom of Gad is pourtrayed and modelized 
into fevcrd JifiinB Forms. As we plainly fee, that the Under/landing cf Man expre/es ail 
Powers in their Property, and gives Navies -unto all Things, according to each Things Pro 
perty i> by which the btidtnWifdom is .known, and .underjlood in its Power, and the hidden 
Gcd is made maaifejl witb the viable Things, for the Delight and Play of the divine Pcwer; 
fo that the hrvi/Me might flay with tie vifille, and therein introduce itfelf into the Sight and 
of itfelf. 



lo. 



In. 



8 The A U T H O R s P R E F A C E. 

7. A* tie blind introduces itfclf with tbe Body, and by tie Body into Senfes 

whereby it works^ and atls ftnfibly to itfe f; fo alfo tbe invijille World (works) through the 
vifiblc-t and with tbe vifible World. We are not in any wife to conceit that a Man cannot 
fcarcb out what tbe bidden divine World is, and ivbat its Operation and EJJence y for on tbe 
vifible EJJence of tbe Creation we fu a Figure of tbe internal fp:ritual Operation of tbe powerful 
World. 

8. AnS 26 oufbt not to tbink otbtrwift cf Gcd t lut tbat be is tbemoft internal Ground of 
all F.Jjences \ and yet fo^ as tbat be cannot be comprehended of any thing by tbe own peculiar 
Pcver of tbe Tbirg. But as tbe Sun introduces it f elf \jcitb its Light and Power into tbe 

fenfille living Things, end ivorks ivitb (cr in) all Things^ and introduces itfclf alfo into an 
JiJTfncf \ the fame likr&ife is to be underfeed concerning tbe divine Word with tie Life of 
tbe Creatures. 

c. Seeing then this viable World is tbe cxprejjed formed Word, according to God s* Love 
and Awcr ; viz. according to the grand Myjlery of tbe etmtel fpiritual Nature, which f pi- 
ritual World is bidden in tbe vif.bie \ and yet tbe Human Soul is a Spark out of tbe eternal 
fpeaking Wcrd of the divim Science and Pc-wtr ; and tbe Body an Ens of tbe Stars and Ele 
ment s\ and alfo as to tbe internal Ground an I ns cf Heaven, viz. of tbe bidden World \ 
therefore be has Might and Ability to f peak of tb: grand Mjjlsry, whence all E/ences ori- 
ginai. y arifc. 

i o, Since tltn lie great M\jlcr:es, tie Beginning of and Original of all Things, befall us 

by divine Gra.e , thit v?e are Me (as through the Ground of the- Soul) to underjtand the 

jcme in real Knowledge ii-itb the infpired Wcrd cf the Divine Science \ voe will write down its 

-. Ground (fo far as it is ptnnit.cd to in) in this i cck, for ahler.itrial to curfelf^ ar.d f<*r the 

Exerdft of divine Knowledge to the Reader. 

1 1. And I. We jcillfi^nify and declare what the Center and Ground of all EJJences is. 

II. What the divine Manifeftation^ through the fpec king of the Word of God is. 

III. HoM) Evil and Good have their Original from one only Ground, viz. Light , 

and Darknefs \ Life* and Death \ Joy, and Sorrow ; and bovo it is in its 
* Tf \t un- G rt - "d > alfo wbereunio every Effence and Source is prcftalle and * neceffary. 

IV. How. all Things have their Ground from the grand M\Jtery t viz. from tbe 

Sfiration of the Eternal One. 

V. HOVJ the Eternal One introduces itfelf into Senfation, Perception^ and Sepa 
ration^ to tbe Science of itfelf and the Play of tbe Divine Power. 
VI. I lew Man may attain to the true Knowledge of God y and to tbe Knowledge of 

the eternal and temporal Nature. 
VII. Alfo bow Men may come to tbe real Contemplation of tbe Being of all 

Beings. 

VIII. Alfo of the Creation of tbe JVorld, and of all Creatures. 
IX. And then of the Original, Fa!! y and Reparation of Man ; what he is ac 
cording to tbe firft Adamical Man in tbe Kingdom of Nature \ and what 
be is in tbe new Regeneration in tbe Kingdom of Grace, and how tbt new 
Birth comes to -pafs. 
X. Alfo what tbe Old and New Tejlament are each in its Under/landing. 

12. And we will enlrgc this Explanation tlirougb all tbe Chapters of the jirft Book of 
Mofes ; and point out bow tbe Old Teftamcnt is a Figure of the New ; what is to be under- 
Jiocd by tbe Deeds of the holy Patriarchs ; wherefore the Spirii of God gave them to be fet 
down in Muff. , and at what the Figures of tbefe written Hiftories look and intend, and how 
tie Spirit cf Ccd in his Children before the Times of Cbrift alluded with them in the Figure 
concerning ib; Kin^dtm cf Clrijl ; whereby then God has always reprefented this Mercy Scat 

-{ff^r 1 krone of Grace) Cbrijl> fa whom he would Hot cut his Anger and maniftfi his Grace. 

13. And 



The AUTHOR S PREFACE. 

13. And we flail flew bow the whole fine cf tins World is pour tray ed and monetized, as 
in a Watcb-Work ; bow afterwards it Jhovld go in Time j and what the inward Spiritual 
World, and alfo the outward material World, is ; alfo what the inward fpiritual Man, and 
then the external Man of the Effence of this World, is -, bow Tim* and Eternity art in one 
another, and bow a Man may understand all tbis. 

14. Now if it fljould jo happen, that when tbefe our Writings are read, tbe Reader Jbould 
not prefcntly apprehend and underjtand tbe fame (feeing tbis Ground, which yet has its full 
Foundation and perfeft Agreement, as wtll with tbe Scripture, as through the Light of Na 
ture, has for a long Time been -very dark, and yet by divine Grace is given to plain Simplicity) 
let him not defpife and rejeff tbe fame, according to tbe Courfe and Cujlom of tbe wicked 
World \ but look upon the Ground of Praclice, which is therein intimated, and give himfelfup 
thereunto, and pray to God for Light and Undemanding \ and at laft be will rightly under- 
Jiand our Ground, and it will find very great Love and Acceptance with him. 

1 5. But we have wrote nothing for the proud and haughty Wifelings, who know enough 
already, and yet indeed know nothing at all , wbcfe Belly is their God, who only adhere to 
the Beaft of tbe Babylonical Wbore, and drink of her Pcifon, and wilfully will be in Blind- 
vefs, and the Devil s Snare. But we have laid (with the Spirit of our Knowledge) a ftrong 
Bolt before tbe Under/landing of Folly, not to apprehend our Meaning, feeing they wilfully and 
willingly fervc Satan, and are not the Children of God. 

1 6. But we defere to be clearly and fundamentally underjlood by tbe Children of God, and- 
beartily and readily communicate our Knowledge given to us of God ; feeing the Time of fucb 
Revelation is born. Therefore let every one fee, and take heed, what Sentence and Cenfure 
be pajfes : Every one Jhall accordingly receive bis Re-ward - t and we commend him into Lbe 
Grace of tbe meek and tender Love of Jefus Cbrijt. Amen. 




VOL. 



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,fn .-*% 



:,--. > ---.. < ; ^ 

Myfterium Magnum. 



PART I. Of the Grand My ftery; that is, of the 
Manifeftation of the Divine Word, through the 
Three Principles of the Divine Eflence. 




The Firft Chapter. 
What God Manifefled is : And of the Trinity. 

F we would underftand what the new Birth is, and how it is brought Wrought 
to pafs, then we muft firft know what Man is, and how he is the or effected; 
Image of God; and what the divine b Inhabitation is j alfo what the Or how 
r Revealed God is, of whom Man is an Image. ! ?^. dvveljj , 

V_:S* / *\* v Q 2. When I confider what God is, then, I fay, he is the One\ in J",,. { * 
reference to the Creature as an Eternal Nothing. He has neither Foun- Things with 
dation, Beginning, or Abode j he pofTefles nothing but only himfelf. h Hrefence. 
He is the Will of the Abyfs ; he is in himfelf only one , he needs neither Spacs^ or 
Place. He begets himfelf in himfelf, from Eternity to Eternity : lie is neither like, or c Or 
refembles any thing ; and has no peculiar Place where he c dwells. The Eternal Wifdom |j _ 
or Underftanding is his Delight: He is the Will of the Wifdom ; the Wifdom is his the sw/7n 
Manifestation. j n Emperean 

3. In this Eternal Generation we are to underftand three Things, viz. i. An Eternal*" 
Will. 2. An Eternal Mind of the Will. 3. The Egrefs from the Will and Mind, cics a r 
which is a Spirit of the Will and Mind. * Efflux, Ef- 

4. The Will is the Father : The Mind is what is e conceived of the Will, viz. the Seat jjucncc, the 
or Habitation of the Will, or the Center to fomething; and it is the Will s Heart : And f r " c 

fhe Egrefs of the Will and Mind is the Pcv;er and Spirit. The Com- 

5. This f threefold Spirit is one only Effence; and yet it is no E/ence, but the Eternal prrlienfion^ 
Underftanding, an Original of the Something-, and yet it is thcr Ir.ternal l Hiddennefs, as J ^. r 

the Underftanding of Man is not confined in Time and Place, but it is its own Com- r o J r 
prehenfion and Seat; and the Egrefs of the Spirit is the Eternal Original Contemplation, Mtfty. 
viz. a Lubet of the Spirit. . h j llat which 

6. That which is h egreffed is called the Lulet of the Deity, or the Eternal Wifdom, J?J 
which is the Eternal Original of all Powers, Colours, and Virtues i by which the j-^ai^l 

C 2 



forth 



12 Of G D. Parti. 

threefold Spirit in this Lube: comes to a Dejiring, namely, of the Powers, Colours, and 
Virtue ; and its Defiring is an ImpreJJing, a conceiving itfelf. The Will conceives the 
WiftJom in the Mind \ and what is conceived in the Underftanding is the Eternal Word 
of all Colours, Powers, and Virtue, which the Eternal Will i cxprefles by the S fir it 
forth. f rom t he Undcrftanding of the Mind. 

7. And th"i3 Speaking is the Motion, or Life of the Deity ; an Eye of the Eternal See 
ing where one Power, Colour, and Virtue, diftinctly knows another ; and yet they all 

k Text JW. ftand in equal k Proportion or Analogy, void of Weight, Limit, or Meafure, alfo undi- 
vided one from another. All the Powers, Colours, and Virtues lie in one ; and it is a 
diftinct, mutual, well-tuned Pregnant Harmony, or, as I might fay, a Speaking Word. In 
which Word or Speaking all Speeches, Powers, Colours and Virtues arc contained, and 
with the Pronouncing or Speaking they unfold themfelves, and bring themfelves into 
Sight and Obfervation. 

8. This is now the Eye of the Abyfs, the Eternal Chaos, wherein all, whatfbever 
Eternity and Time have, are contained ; and it is called Counfel, Power, Wonder ; and 
Virtue. Its peculiar and proper Name is called GOD, or JEOVA, or JEHOVAH* 
who is without all Nature, without all Beginnings of any Effence, a Working in himfelfj 
generating, finding, or perceiving himlelf, without any kind of Source from any thing, 
or by any thing : He has neither Beginning, nor End : He is immenfc; no Number 
can cxprefs his Largenefs, and Greatnefs : He is deeper than any Thought can reach : 
He is no where far from any thing, or nigh unto any thing : He is through all, and in 
all : His Birth is ever) where; and without and befides him there is nothing elfc : He 
is Time and Eternity, Byfs and Abyfs, and yet nothing comprehends him but the true 
Undcrftanding, which is God himfelf. 




14*4+4 



The Second Chapter. 
Of the Word> or Heart of God. 



is now what Saint John fays, Ch. i. In tie Beginning was tie 

2ju (!;) }L^ Word % and the Word was with God, and God was the Word : The fame 
Tm fignifies Q<Q QQ was in the Beginning with God. The Word (In] is the Will of the 

E && 6 & -dbyfs : The ("Beginning) is the Conception [or Apprehenfion] of the 

- /7>r-s M"^ ^^ > where it conceives, and brings itfelf into an Eternal Beginning ; 
firm- SaLl^^ c^C^sJ t ^ ie (W cr< ) }S now tne Conceived, which in the Will is a Nothing^ 
fiei thcWord. l ^ Jt and with the Conception there is a Generation : This was in the Begin- 

Word^in the n m ^ W ^ l ^ C W 1J 3nd n the ^ Vil1 but W tJl thc ** U ^ et * tfie Wil1 5t receives " s 
%I-Z)I/<-Ahe Beginning in the Conception of the Will : Therefore it is called [a] Heart, viz. a Ccn- 

explains ac- /*r, or Life-Circle^ wherein the Original of the Eternal Life is. 

cording to the 2. And Jcbn fays further : By the fame were all Things made, and without it was not 

Nature! 26 f any ^ "Z ma * e that was ma ^ e : * n * was *^ e Life* and the Life was the Light of Men. 
Here, O Man, take now this Light of Life, which was in the Word, and is Eternal, 
and behold the Being of all Beings, ; an^elpecially thy Self, feeing thou art an Image, Life, 
and Being of the unfearcbable God, and a Likenefs as to him : Here confider Time and 
Eternity, Heaven, Hell, the World, Light and Darknefs, Pain and Source, Life and 
4 



Gliap; 2. Of the Wordy or Heart of God. i j 

Death, Something and Nothing. Here examine thyfclf, whether thou haft the Light 
and Life of the Word in thee, fo that thou art able to lee, and undcrftand all Things. 
For thy Life was in the Word, and was made manifeft in the Image which God created; 
it was breathed into it from the Spirit of the Word. Now life up thy Underftanding 
in the Light of thy Life, and behold the Formed Word : Confider its inward Generation, 
for all is manifeft in the Light of Life. 

3. Doft thou fay I cannot ; I am corrupt, and depraved ? Hear me \ Thou art not 
as yet born of God, otherwife, if thou hadft again that fame Light, then thou couldft. 
Go to then ! We all indeed come far fhort of the Glory which we ought to have in 
God : But 1 will fhew thee fomewhat. Have a Care, and conceive it aright j be not a 
Mocker, as the confufed Babel is. Lo! when we would fpealc of the Being of all 
Beings, then we fay, that from God, and through God, arc all Things: For St.. John 
fays alfo, that without him was not tiny Thing made that was made. 

4. Now fays Reafon, whence or how has God made Good and Evil, Pain and Joy, 
Life and Death ? Is there any fuch Will in God which makes the Evil ? Here Reafon 
begins to fpeculate, and will apprehend it ; but it goes only about the Outfide of the 
Circle^ and cannot enter in ; for it is without, and not in the Word of the Life- 
Circle. 

5. Now then behold thyfelf, and confider what thou art ; view what the outward 
World is with its Dominion, and thou malt find, that thou with thy outward Spirit 
and Being art the outward World ; thou art a little World out of the great World; thy 
outward Light is a Chaos of the Sun and Stars, elfe thou couldft not fee by the Light Or receive 
of the Sun ; the Stars give the E/ence of Diftinclion in the intellective Sight. Thy Light from 
Body is Fire, Air, Water, Earth; therein alfo lies the metalline Property; for of what- lllc Sun - 
foever the Sun with the Stars is a Spirit, of that the Earth with the other Elements is 

a Being, a coagulated Power. What the fuperior [Being] is, that is alfo the inferior; P jfffinte t Sub- 
and all the Creatures of this World are the fame. fiance^ or Boi 

6. When I take up a Stone, or Clod of Earth, and look upon it, then I fee that d /- 
which is above, and that which is below, yea, the whole World therein ; only that in 
each Thing one Property happeneth to be the chiefeft and manifeft, according to which 

it is named. All the other Properties are jointly therein, only in diftinct Degrees and 
Centers, and yet all the Degrees and Centers are but one only Center. There is but 
one only Root whence all Things proceed ; it only feparates itfelf in the Compaction, 
where it is coagulated : Its Original is as a Smoke or vaporous Breath from the great 
Myftery of the exprefled Word, which (lands in all Places in the re-expreffing, that is, 
m the re-breathing (or echoing forth) a Likenefs according to itfelf; an Eflence accord - 
mg to the Spirit. 

7. But now we cannot fay that the outward World is God, or the Speaking Word, 
which in itfelf is devoid of fuch Eflfence ; orlikewife that the outward Man is God : But 
k is all only the exprefled Word, which has fo coagulated itfelf in its Re-conception 
to its own Exprefiion, and does ftill continually coagulate itfelf with the four Elements, 
through the Spirit of the Defire, viz. of the Stars, and brings itfelf into fuch a Motion and 
Life, in the Mode and Manner as the Eternal Speaking Word makes a Myjicry, which 
is fpiritual in itfelf. Which Myjlery I call the Center of the Eternal Nature ; where the 

/ Eternal Speaking JVord brings itfelf into a Generation, and alfo makes fuch a fpiritual 
World in itfelf, as we have materially in the exprefled Word. 

8. For I fay, The inward World is the Heaven wherein God dwells ; and the out 
ward World is exprefled out of the inward, and has only another Beginning than the 
inward, but yet out of the inward; it is exprefled from the inward (through the Motion 
of the Eternal Speaking Word) and clofed into a Beginning and End. 



Of tie Wordy or Heart of God. 



Part I. 



* Or worketh 
itfclf out in 
the E/trttt. 



g. And the inward World {lands in the Eternal Speaking Word, the Eternal Word has 
fpokcn it (through the Wifdom) out of its own Powers, Colours, and Virtue^ into an 
Ejfence^ as a great Myftery^ from Eternity ; which Effence alfo is only as a Spiration from 
the Word in the Wifdom, which has its Re-conception to Generation in itfclf, and with the 
Conception does likewife coagulate \ik\f, and introduces itfelf into Forms, after the Man 
ner of the Generation of the Eternal Word ; as the Powers, Colours, and Virtue 
generate themfelves in the Word through the Wifdom, or, as I might fay, out of 
the Wifdom in the Word. 

10. Therefore there is nothing nigh unto, or far off from God ; one World is in the 
oth<y, anc^all are only one: but one is Spiritual, the other Corporeal ; as Soul and Body 
are in each other, and alfo Time and Eternity are but one Thing, yet in diftinct Begin 
nings. The fpiritual World in the internal [Principle] has an eternal Beginning, and 
the outward a temporal ; each has its Birth in itfelf. But the Eternal Speaking Word 
rules through and over all, yet it can neither be apprehended or conceived, either by 
the fpiritual or external World, that it fhould ftand ftill ; but it works from Eternity 
to Eternity, and its Work is conceived ; for it is the formed Word ; and the working 
Word\s its Life,- and incompreheniible, for it is without all EJJence, as a bare Under- 
(landing only, or a Power that q brings itfelf into Ejjence. 

1 1. In the inward fpiritual World the Word conceives itfelf into a fpiritual Effence as 
one only Element^ wherein the four lie hid. But when God, viz. the Word, moved 
this one Element > then the hidden Properties manirefled themfelves, as there arc four 
Elements. 



-^*4^*4"M*4*4.i4^ 



Or hi5. 



The Third Chapter. 

How out of the Eternal Good an Evil is come to he ; which in the 
Good r had no Beginning to the Evil : And of the Original of the 
Dark World) or He!l> wherein the Devils dwell. 



"> 



N 



then, feeing Light and Darknefs, moreover Pain and Source^ are 
f ji feen in the outward World, and yet all originally proceed from the Eter 
nal Myftery, viz. from the inward fpiritual World, and the inward 
fpiritual World proceeds out of the Eternal Generating and Speak 
ing JVordy thereupon we arc to confider, how out of the Eternal Good 
an Evilis come to be, which in the Gccd has no Beginning to the Evil-* 
whence Darknefs, Pain, and Scurce arife ; and then from whence a Luftre or Light 
arifes in the Darknefs. 

2. For we cannot fay that the Eternal Light, or the Eternal Darknefs, is created; 
otherwifc they fhould be in a Time and a comprehenfivc Beginning ; and of this they 
are void; for they are concomitant in the Generation ; yet not in the Wifdom, or 
Generation of the Word of the Deity ; but they take their Original in the Defire of the 
Speaking Word. 

3. For in the Eternal Sf caking Word, (which is void of all Nature , or Beginning) is 
Finding or only the Divine U;iderftanding or Sound ; there is neither Darknefs nor Light; neither 

ftoT ehCn ~ l ^ c k nor thin , neither Joy nor Sorrow* moreover, no Stnfibility, or Perception j 



Note. 



1 Beyond or 
without. 



Chap. 3. Of tie Center of tie Eternal Nature. . 15 

but it is barely a Power of the Underftanding in one Source, Will, and Dominion ; 
there is neither Friend nor Foe to it, for it is the only Good, and nothing elfe. 

4. Seeing then this Eternal Good cannot be an Infenfible Eflence, (for ib it were 
not manifeft to itfelf ) it introduces itfelf in itfelf into a Lubet, to behold and fee what 
itfclfis; in which Lubet is the Wifdom. And then the Lubet thus feeing what irfelf 
is, it brings itfelf into a Dcfire to find out and feel what itfelf is ; viz. to zfenfible Per 
ception of the Smell and Tajic of the Colours, Powers, and Virtue. And yet no Per 
ception could arife in the free fpiritual Lubet , if it brought not itfelf into a Defire, like 
a Hunger. 

5. For the Nothing hungers after the Something, and the Hunger is a Defire, i-iz. 
the firft Verbum Fiat, or creating Power. For the Dcfire has nothing that it is able to 
make or conceive ; it conceives itfelf, and imprefies itfelf ; it coagulates itfelf ; it draws 
itfelf into itfelf, and comprehends itfelf, and brings itfelf from Abyfs into Byfs t and 
ovcrfliadows itfelf with its Magtutical AttraElicn; fo that the Not Ling is filled, and 
yet remains as a Nothing. It is only as a Property, viz. & Darknefs. This is the eternal 
Original of the Darknefs ; for where there is a Property, there is already Something ; 

and the Something is not as the Nothing ; it "yields Obfcurity, unlefs fomething elfe, * Or c.iufeth 
viz. a Luflre, fills it ; and then it is Light, and yet it remains a Darknefs in the Djuknef*. 
Property. 

6. In this Coagulation, or ImpreJ/icn, or Defire, or Hunger, by any of which I might y< . > ; 
cxprefs it to the Underftanding, I fay, in this Compaction or comprehenfwe Complica 
tion, we arc to underftand two Things : i. The free Lubet, which is the Wilclom, 
Power, and Virtue of the Colours; and 2. The Defire of the free Lubet in itfelf: 

For the free Lubet, viz. the Wifdom, is no Property : but it is free from all Inclination, 
and is one with God. But the Defire is a Property: Now the Dcfire arifes from the 
Lubet ; therefore the Defire conceives and comprehends the free Lubet all along in the 
Compaclion, in the Impreflion, and brings it alfo in feeling and finding. 

7. And underftand us right, and punctually here : The Defire arifes out of the 
Will to the free Lulel, and makes itfelf out of the free Lubet, and brings itfelf into a 
Defire; for the Defire is the Father s Property, and the facLubet, viz. the Wifdom, is 

the Son s Property ; although God, feeing he is x a Spirit, is not called Father or Son * Or on. 
in this Place, till the Manifeftation through the Fire in the Light ; and there he is 
called Father and Son ; but I fet it down, by reafon of the Birth of Nature, for a 
better Underftanding of the true Ground, that Man might underftand to what Perfon 
in the Deity Nature, and to what the Power in Nature is to be afcribed. 



*The Center of the Eternal Nature ; how the Will of the Abyfs brings 

itfelf into Nature and Form. 

8. The Defire proceeding from the Will of the dbyfs is the firft Form ; and it is the 
Fiat, or, as it is exprefied, Let there be\ and the Power of the free Lubet is God; who 
governs the Fiat \ and both together are named Verbum Fiat, that is, the Eternal Word, 
which creates where Nothing is, and [is] the Original of Nature and all Beings. 

9. T? The firft Property of the Defire is aftringent, harfli, eagerly-impreffing, con- b 
ceiving itfelf, overfhadowing itfelf; and it makes, firft, the great Darkmfs of the Aby[s : Satur "" - 
Secondly, it makes itfelf fubftantial in a fpiritual Manner, wholly rough, harfli, hard, 

and thick, and it is a Caufe of Coldnefs, and all Keennefs and Sharpnefs ; alfo of all 
whatfoever is called Eflence ; and it is the Beginning of Perception, wherein the free 
i 



k Contrition 
or Diftrefs. 



16 Of tie Center of tie Eternal Nature. Part I. 

Lubet finds and perceives itlelf, and introduces the Contemplation of itfelf; but the 
Dtfirc in itfelf brings itfcH* thereby into Pain and Source: Yet the free Lubet does only 
ib receive finding [or Perception.] 

5 10. S? The fccond Form or Property is the Contingency of the Defire; that is, a 

CompunRion, Stirring, or Motion ; for each Defire is attractive and conftringent; and it 
is the Beginning of Motion, Stirring, and Life, and the true Original of the Mercurial 
JLife of the painful [or tormenting] Source. For here ariles the firft Enmity between 
, the Aftringency or Hardnefs, and the Compunftion or Sting of Stirring ; for the Defire 
makes hard, thick, and congeals, as the Cold ftiffens and freezes the Water : Thus the 
Aftringency is a mere raw Coldnefs ; and the Ccmpunilion, viz. the Attraction, is yec 
brought forth with the Imprefilon [or clofe conftringent Defire.] 

11. It is even here as Father and Son : The Father wouki be ftill, and hard ; and the 
Compunflion, viz. his Son, ftirs in thcFarber,and caufcs Unquietnefs ; and this the Father, 
viz. the Aftringency, cannot endure; and therefore he attracts the more eagerly and 
carneftly, in the Defire, to hold, refrain, and keep under the difobedient Son ; -whereby 

* Or St uig. the Son grows only more ftrong in the *Comtuncli9n. And this is the true Ground and 

Or Mani- Caufe of Senfe ; which in the free Lubet is tnc Eternal Beginning of the * Motion of the 
reflation. powers, Colours, and Virtue, of the Divine Kingdom of Joy: And in the dark Defire 

it is the Original of Enmity, Pain, and Torment; and the Eternal Original of God s 
Anger, and all Unquietnefs and Contrariety, [or Antipathy.] 

<y li. The third Property is the b An^uijh, or Sowce, or rifing Spring, which the two 

firft Principles make. When the Compunction, viz. the Stirring, ftrives and moves wiih 
Rage in the Hardnefs, or Imprefiion, and bruifes the Hardnefs, then in the* Contrition 
Brokennefs. f the Hardnefs the firft Senfc of Feeling arifes, and is the Beginning of the EJJfnces ; 
Feeling or for firft it is the Sevcration, whereby each Power becomes * lenfible and feparable in 
itfelf in the free Lubet, in the Word of the Powers ; ie is the Original of DiftiKflion^ 
[or different Variety] whereby the Powers are mutually manifeft, each in itfelf; alfo the 
Original of the Thoughts and Mind. 

13. For the Eternal Mind is the All-EJJential Power of the Deity: But the Senfes arife 
through Nature with the Motion in the Divifion of the Powers, where each Power per 
ceives, and feels itfelf in itfelf; it is alfo the Original of Tajle and Smell: When/ the 
Perception of the Powers in the Drftindion has mutual Intercourfe, and Entrance into 
each other, then they feel, tafte, fmell, hear, and fee one another ; and herein arifes the 
Source of Life, which could not be in the Liberty in the Stillnefs of the Power of God: 
Therefore the Divine Underftanding brings itfelf into fpiritual Properties, that it might 
be manifeft to itfelf, and be a Working Life. 

14. Now we are to confuler of the Angui/b in its own Generation and peculiar Pro- 
ferty. For like as there is a Mind, viz. an Underftanding in the Liberty, in the Word 
of the Power of God, fb likewife the firft Will to the Defire brings itfelf in the Defire 
of the Darknefe into a Mind, which Mind is the Angmjb Source, viz. a Sulphureous Source; 
and yet here [the] Spirit is only to be undcrftood. 

1 5. The AnguiJh-Sonrce is thus to be underftood. The AJlringent Defire conceives 
itfelf, and draws itfelf into itfelf, and makes itfelf full, hard, and rough; now the Attrac 
tion is an Enemy of the Hardnefs ; the Hardnefs is retentive ; the Ajtraftion is fugi 
tive; the one will have it into iifelrV and the other will out of ttfelf. But feeing they 
cannot feparate, and part afunder one from the other, they remain in each other as a 
rollingWheel; the one will afcend,. the other defcend. 

16. For the Hardnefs caufcs Subftanc* and Weight; and the CompunRion give* Spirit 
* Textr/. and the AZlive Life: Thefe both mutually circulate in themfelves and out of thcm- 

iclvcs* and yet cannot go. any where [parted.] What the Defire, viz. the 



mikes, 



Chap. 3. Of tie Center of the Eternal Nature. 1 7 

makes hard, that the Attraction again breaks in Pieces ; and it is the greattft Unquict- 
ncfs in itfelf; like a raging Madnei s ; and it is in itfelf an horrible Anguiflj; and yet no 
right feeling is * perceived till the Fire [kindling of theFire in Nature, which isthe fourth 
Form^ wherein the Manifeftation of each Lire appears.} And I leave it to the Confide- 
ration of the true undtrjlanding Searcher of Nature, what this is, or means; let him 
forehand bethink himfelf ; hefhall find it in his own natural, and paternal Knowledge. 

17. The Anguiflj makes the Sulphureous Spirit ; and the Compunflion makes the Mer- 
rwry, viz. the IVork-Mafter of Nature, he is the Life of Nature; and the ajlringent 
Defirc makes the keen Salt-Spirit ; and yet all three are only one. But they divide 
themfelvcs into three Forms, which arc called Sulphur, Msrcurius, and Sal : Thefe three Pro 
perties imprefs the Free Lubet into them, that it alfo gives a material Eflentiality, which 
is the Oil of thefe three Forms (viz. their Life and Joy) which mollifies, weekens, and 
allays their JVrathfulncfs ; and this no rational Man can deny. There is a Salt, Brim- 

flonc and Oil in all Things ; and Mercurius, viz. the " vital Venom, makes the E/ence h Or poifon 
in all Things ; and fo the Abyfs brings itfelf into Byfs and Nature. Llfc - 

18. The fourth Form of Nature is the Enkindling of the Fire ; where the >fenfitivc 
and intclletlive Life firft arifc, and the hidden God manifeils himfelf. For without Na- } Sel. 
ture he is hid to all Creatures i but in the Eternal and Temporal Nature he is per- uJ^Jf^ 
ceivcd and manifeft. ing. 

19. And this Manifejlation is firft * effected by the Awakening of the Powers, viz. by k Or brought 
the three above-mentioned Properties, Sulphur, Mercuritts, and Sal, and therein the Oil, to P afs - 

in which the Life has its vital being and Beauty, Life and Luftre : The true Life is Text, bum* 
firft manifeft in the fourth Form, viz. in the Fire and Light ; in the Fire the Natural, and Oiine. 
and in the Light the Oily Spiritual; and in the Power of the Light the divine intellectual 
[or under ft anding Life is manifeft.] 

20. Reader, attend, and mark right : I underftand here, with the Defcription of Na 
ture, the Eternal not the Temporal Nature : I only mew thee the temporal Nature there 
by, for it is exprefied, or Ipokcn forth out of the Eternal, and therefore do not fo;ft in or 
alledge Calves, Cowes, or Oxen, as it is the Courfe of irrational Reafon in Babel to do. 

21. Firft know this ; that the Divine Underftanding does therefore introduce itfelf in 
to Fire, that its Eternal Lubet might be majeftical and ra luftrous-, for the Divine Un- In Or a Light, 
derftanding receives no Source into itfelf: It alfo needs none to its own Being-, for \.faAH Note 
needs not the Something \ the Something is only the Play of the All, wherewith the A/I docs 
melodize and play ; and that the TOTAL or All might be manifeft to itfrlf, it introdu- 

ceth its Will into Properties: Thus we as a Creature will write of the Properties, viz. of 
the manifefted God ; how the All, viz. the Immenfe, Abyffal, Eternal Underftanding ma- 
nifrfts itfelf. 

22. Secondly, the y%/fc/and Divine Underftanding does therefore? introduce itfelf into 
an anxious Fire-will, and Life, that its great Love and Joy, which is called God, might 
be manifeft ; for if all were only One, then the One would not be manifeft to itfelf; but 
by the Manifejlation the Eternal Good is known, and makes a Kingdom of Joy : Elfe, if 
there were no Anguijh, then Joy would not be manifeft to itfelf; and there would be but 
one only Will, which would do continually one and the fame Thing. But if it introduces 
itfelf into Contrariety, then in the Conteft, the Lubet of Joy becomes a Defire, and a 
Love-play to itfelf; in that it has to work and aft, to fpeak according to our human 
Capacity. 

2 3. The Original of the Eternal Spiritual and Natural Fire is effected by an Eternal 
Conjunction or Copulation, not each feperately, but both jointly; viz. the Divine Fire, 
\vhichis a Love-flame; and Natural Fire, which is a Torment, and Confuting Source: 
Underftand it thus, as it is. 

VOL. III. D 



1 8 Of tie Two Principles. Parti. 



* 24. One Part, ffe. the Will of the Father, or of the Abyfs, introduces itfelf into 
greateft Sharpnefs of the Aftriitgcncy, where it is a cold Fire, a cold painful Source, and 
it isfharpened by the Ajlringent Ccmpunfiive Anguijb \ and in this Angutjb it comes to defire 
the Liberty, viz. the free Lubet^ or Meeknefs 5 and the other Part is the Free Ltder, 
which defires to be manifeft j it longs after the Will of the Father, which has generated 
it without Nature, and ufes it for its Play ; this here does again defire the Will, and the 
Will has here re-conceived itfelf to go again out of the Anguijh into the Liberty j viz. the 
Luht. 

25. Underfland ; that it is the re-conceived Will which defires the Free Lubet of God 




mightily defires the Firc-Lubet % and the Lubel defires the Aufttre Will, and in that they 
enter into and feel each other, & great Flagrat is made, like a Flaih of Lightning; in man 
ner, as the Firt, or ctlejlial Lightning, or ttberial Blaze, is enkindled in the Firma 
ment. 

26. And in this Flagrat the Fire is enkindled : For the AJlringent harfh Darkr/efs, 
which is cold, is difmayed at the Light and great Meeknefs of the Free Lubet^ and be 
comes in itfelf a Flagrat of Death, where the Wrathfulnefsand cold Property retires back 
into itfelf, and clofes up itfelf as a Death , for in the Flagrat the dark Mind becomes tf- 
As bring fcntial ; it fadly betakes itfelf into itielf; as a great Fear before the Light ; or as an En- 
afraid, ordjf- w //y o f ( ne Light , and this is the true Original of the dark World, viz. of the Abyfs, in- 

lc thc Deviis are thruft which we 



The Fourth Chapter. 

Of the Two Principles^ viz. GccTsLovey and Anger ; of DarJtnefs, 
and Light j very necejjary for the Reader to confider of. 

this Fl&grat, or Enkindling of the Fire, two Kingdoms fever 
themfelves, and yet are only one ; but they divide in the Effsnce* 
Source and Will, and are invifible to one another; the one compre 
hends not thc other in its own Source, and yet they proceed from 
one Original^ and are dependant on one another ; and the one with 
out the other were a Nothing, and yet both receive their Source 
from One Original. Understand it thus : 
thc Blaze or Flagrat arifes, then it is in theP;/ff<9tf, and makes immediately a 

**"" I /-r^ -t 

Triangle ^* x , or a \Ts Crofs : And this is the true Meaning of the Character . Firft, 
.it is the Keennejs of all Things ; and God manifefted in Trinity : The Triangle betokens the 
hidden God; viz. the Word or Divine Underftanding ; which is threefold in its eter 
nal ttnbe ginning Birth, and yet only one in its Manifeftaticn : In the Fire and Light World 
this Trinity manifefts itfelf in the Birtb\ not as if there were any Place where fuch a Fi 
gure did ftand; no-, but thc whole Birth is fo - t wherever thc Divine Fire manifefti 

3 




Chap. 4. Of tbe Tw P-rhcipk*. 

rfeSed^ S K* "> " Chapter) and yet * 
in P-r-A/r. in relation to God. therefor* it muft be bom again on the 1 . 



Explanation of tie foregoing ClaraBert. 

3. The upper Crcfe betokens the /* ** in ** wholl)r wlth ut 

and this Cfcrffr betokeneth ** fin* fTM . ** 



the ^itfe/iVa/ World. r i, T 

But that the SW8* with the three ftraight &/, has changed nfclf into fucha 1 . 



of God : Therefore the ^fe in the Bigauralum in the 1 . has turned .tfelf 



e o o : 
donwar- and afcends not upward any more with its Cuff ; betokenmg now unto us the 

true Refignation under the T. where we in the Spirit of Chrift (hall be born again through 

^^No^r^l^e^^df^the Brt, Flap" i" Kingdoms where each 

dwells in itBffk the Fbgr t in the Dr*# is God s ^r, and the f^/ in 

fhe S to r the fr Z.to becomes the Highly Triumphant Dmne Kingdom 

rfjoy in thf Fr fe : For thus the free Luh, is elevated and brought ,nto a wreftlmg 



We only fpeak here how the inrifible unpcrccivablc God introduces 
; Perception for his own Manifcftation. 

"8 Now we are to undcrftand by the Inflammation oFthe Fjre a twofold Firf, a 
Jn7 and a twofold EJfcnce ; viz. a L^r* in the Fr^Z^/, which is made edcnt.ai 
vfi S ^ Impre^norDcrfre ; a nd in the Fire the % n/ and WJ**?.** J T 
tuallv in one another, as Soul and Body are one. And now as the Spirit is, io is the &J- 
S?l MdS there is an holy fweet /^, and an , hply.fwcct Spirit, .n the Imprcflio , of 
the Free Lubet, fo likcwife in the dark Imprcfllon there as an aflnngcnt harfli, raw ; and bit- 
ter ^and Spirit; as the / is, fo is alfo the Mind of the UnderftarQ and 

W Q" AUhoufte Eternal [E/f] in reference to the Temporal is Spiritual, yet the 
true Spirit s much more fubtile than that which it makes to a Subftancc m the Concep 
tion. For out of the Subftance the true intelledive Spirit primely proceeds, whet 
fore the Subjtance is only a Will, and not manifeft to iifclf : For the Will introduces ic- 
fclf into Subftance and E/enc?, that it might be manifcft to iifclf. 

D2 



20 Of lit 7W Principle. Part I. 

10. Now we arc to confidcr of the Sevemiort in the Fire : When the Fire is enkindled, 
then is the Fire-blaze^ or Flagrat Salnitral, where the Powers mutually unfold, and 
difplay themfelvcs, and come into Divifion, where the Eternal only Power of God ma- 
nifcfts itfelf, and in the Diftinclion doth feperatc itfclf into Properties, both fpiritually 
and fubftantially ; as is to be feen in this World ; whence alfo the manifold Salts arifc ; 
which with the Creation came to be fuch M*//*r, which in the Eternity was only a Spiri 
tual Effence, but in the Beginning of Time became grofs and hard. 

1 1. Alfo the manifold Spirits both good and evil originally fpring from this Eternal 
Root) and likewife the manifold Stars, with the four Elements, and all whatfoever lives 
and moves. But the Seperation in itfelf is thus to be underftood ; when the Blaze arifes, 
then out. of the Fire proceeds the Seperation ; the Fife-JUgrat is confuming, it appre 
hends the conceived Effencc, both in the Free Lubet, and in the Aujlcre Impretfion, and 
confumcsitin the Twinkling of an Eye, for here the Eternal Will, whichisany/^y}, becomes 
manifeft in the Fire : No Effence can fubfifl before it; it devours all into its Nothing. 

12. And here is the Original of the Eternal Death, or Devouring; and in this De 
vouring is the highefl Arcanum or Secret : For the true efTential lively Spirit and Under 
ftanding proceeds out of this Devouring, and makes another Beginning ; for the firft Be 
ginning is God s, who introduces himfclf from the Abyfs into B\fs to his own Contempla 
tion : But this Beginning, which proceeds again out of the Devouring, is a Spiritual 
Beginning, and makes three Worlds ; namely, i. The dark Firt-world in Heat, and 
Cold i a Rawncfs wholly aujiere, void of EJj ence. 2. The other World is the Spiri 
tual Light, or Angelical World. 3. And the third began with the Beginning of Time - 9 
when God moved both the inward Worlds, he thence brought forth and created this 
outward vifible World into a Form of Time. 

13. Now the Seperation in the Fire of Devouring is thus to be underftood : The 
Powers, which the firft ImpreJJion made ejjential, are in the Fire reduced into a Spirituality, 
viz. I. From the Free Lubet proceeds forth a Spiritual Myjlerium ; which is, as to the 
Dtky, (viz. the Eternal Underftanding,) Spiritual ; and it is the angelical Light and Life; 
and alfo the real humane [Life ;] and lo of all whatfoever is like unto them ; for they are 
Powers of God : Therefore the Angels bear in them the great Name of God j and like 
wife all true Men who have the divine Power. 

14. From the Efftnce of the Free Lubet there proceeds forth in the Fire an oily Power,, 
which is the Body or EJJence of the Underftanding ; therein the Fire burns ; and thence 
the fhining Luftre or Glance arifes. Thirdly, from the Underftanding and Spiritual 
Oil there proceeds forth a moving Lubet like an Element ; and it is alfo the Divine Element. 

15. Fourthly, out of the Element there proceeds forth a watry Property; and yet it is 
only to be underftood fpiritually : This is the Water of which Chrift faid he would give 
us to drink : And -wbofoeverjbould drink thereof it Jbculd faring up in him to a Fountain of 
Eternal Life : It is the Water above the Firmament of which Mofes fpeaks, that God has 
feperated from the external H aters under the Firmament : This watry and elemental 
Property proceeds from the EJfcnce of the Free Lubet , which is confumed in the Fire j and 
the Word of the Underftanding (which has now manifefted itfclf in the Fire) doesexprefs 
thefe Powers from itfelf, as a living and moving EJJence ; and herein the Angelical World 
is underftood. 

16. In the Seperation which is from the dark Property, there proceeds forth, through 
the Speakingly or d\ft the Seperation out of the Fire, viz. out of the aftringent harih 
Imprfjficn, i. An hellifij ihirfty wrathful Source, being as another Principle, or Beginning 
of another Property ; which Source is wholly rough like the cold or hard Stones ; a Mind 
which is horrible like to the Fire-Maze. 2. There proceeds forth from this fiery Spirit, 
from the Darknefs, an O;7 which is of a poifonful Property : For it is the Evil Mercurius 
arifing from the Compunction in the anxious Aftringency. - 4 



Chap, 4. Of the Tuo Principles. 

likewife makes a moving Mind like the 






rh Fire * from the firft dark 



But it is much 



? Aichthefirft Defire has tearulalcd or amafled, is confumed in the 

t haT i it does a i were die to its felf-good, and is taken into the Only Spirit 
here L m nffcfted itfclfin the Fire of the" Wrathfulnefs and in the t^bt-fr, of 
* Kingdom of Joy , which [Spirit] does now re-exprefs ,t, or breathe it forth agam out 

f if ftd^SrS Thete proceeds forth out of the fiery Property in the Spira- 
tion ihe vita \ Source, which according to the free Luh,_ u ^ and joyful, and accordmg 
ra die Da knefs // and wrathful. The Wrathfulnefs and painful Snra the Root of 
Toy and the Joy is the Root of the Enmity of the dark Wrathfulnefs , fo that there is a 
rJntrarium whereby the eood is made manifeft, and known that it is good. 

to And the ,&> the Fire ( which the firft Def re ^ F " L f"- ^ 
J^bMMind made AT*; T proceeds forth through tte Firft Mtrtifcition as a fpntual 
c7 wh ch is the Property of the Fire and Light , and from the .Mort.ficet.on proceeds^ a 
W,t viz. a mortified fenfelefs Efface, bring . Houfe of the O./, wherein the 
Brt-burctor Spirit has its vital Region which Oil is theFWof the F.re-fource, which 
ft draws again into itfelfand devours, and thereby allays the fire-fource, and introdoces 
it into the greateft M*tfs, in which the Life of the great Love anfes v,z. the good 
Tafte. So that the Fire-fmrct becomes an Humility or Meeknefs in the Oil through 
the Mortification in the IS- altr-fcurce. 

li For no Fire-Writ can be meek without the Mortification of its own natural Propri 
ety or peculiar E/ence: But the Water, which before was an Efeitce, amafled out or the 
Free iMbet, and yet mortified in the Fire, that can change the Effince of the Fire into a 



The Fifth Chapter. 
Of the Five Senfes. 

Love-fre ? Venus. . 

fiftb Form or Property i; the Lcvc-deftre, viz. the Mj Ufe. or 
^A the difplayed Li^-Jire ; which is awakened or railed up in the wrath- 
sj f u i confuming Fire-, that is, it receives its Luftre and Shine from the 
Fire . a Similitude whereof we have in all outward Fires : Where v;e 
fee that the Light arifeth in the Fire, but yet hath far another Sourte 
*** than the Fire. For the Fire is painful, but the Light is meek, 
pleafant, lovely, and yields Ejfcnct. 



Of tie Five Senfes. Part I. 

" s. The Hr/eaufes Light, and Air; and out of the Air comes the Water by reafon of 
the Meeknefs of the Light \ for the Lubet to the Fire is mortified in the Fire-blaze-, and 
fo that which is mortified in the Fire is a meek Eflcnce, yet it is only a Spirit : But when ic 
proceeds from the Fire in the Light, it coagulates, and is the Death of the Fire ; whereby 
the Fire goes out : But if it be of a fpiritual Nature, it is the Food and Refrelhment of 
the Fire : And we fee plainly that every burning Fire puts forth an Air, and out of the 
Air a Water ; which Air and waoy Spirit the Fire draws again into itfclf, for its own 
Life and Luftre. Elfe, if it cannot have it, it is foon extinft* and goes out; that is, it 
fmothers ; for the Air is its Life, and yet it begets the Air. 

3. Thus Jikewife we are to confiderof thcdivine Being ; how the eternal Undcrftanding 
<jf the Abyfs introduces itfelf into the Byfs and Eflence ; viz. into an eternal Generation 
and Devouring, wherein the Manifeftation ofthe^^/Jconfifts, and is an eternal Love -flay -, 
that the Abyfi fo wrcftles, fports, and plays with itfelf in its own conceived [or amaflcd] 
Byfs , it gives itfelf into the Something, and again takes the Something into itfelf, and 
thence brings or gives forth another Thing. It introduces itfelf into a Lubet and Defirc j 
moreover into Power, Strength, and Virtue, and mutually produces one Degree from 
the other, and through the other, that fo it might be an eternal PAzyand Mekdy in itfelf. 

4. And this we are to confider of in the fifth Form of Nature : When the Powers of 
the eternal Word or Underftanding are made manifcft through the eternal Spiritual Fire, 
in the eternal Light of the Majcfiy (that each Power or Properly is manifeft in itfelf, and 
enters into a Feeling, Tafting, Smelling, Hearing, Seeing ti/ence ; which is effected 
khrough the Fire, where all Things become fpiriiful, quick and full of Life) even then 
one Property enters mutually into another, for they are all proceeded out of one, viz. 
out of the Free Lubst. Therefore alfo this Free Lubet is yet in all, and they all jointly 
defire to enter again into this Free Lubet, viz. into the One j and there, when one tafles, 
fmells, feels, hears, and fees the other in the Effence, they embrace each other in their 
hely Conjunction , wherein then the real Divine Kingdom of Joy confifts , fo likewife 
the growing and flourifhing Life of this World, as may be underftood by way of Simi 
litude in the Seven Properties, and the Light and Power of the Sun. 

5. The divine Kingdom of Joy in the Heaven of God (viz. in God manifefted in his 
Exprejftd or Spiralcd Eflence, as I might ijpcak it to the Underftanding) confifts in the 
Ltve-defire, viz. in t\\t. Power which has manifefted itfelf through the Fire, in the Light: 
For the hire gives to the Meek Free Lubet, Eflence and Source, that it is feverized, and 
moved, and becomes a Kingdom of Joy. 

6. And thus we arc to confider of the Darknefs; whatfoever is a defiringLove in the 
Light, wherein all Things rejoice and melodize in Love, that in the Darknefs is an Ln- 
mity ; for the Fire is cold, and burning hot in the Darknefs , moreover, bitter, aflrin- 
gent, compuncVive j the Properties are wholly rigorous and full of Enmity and Oppofi- 
tion. They feek not the One, but only the Advancement of their own Might ; and the 

*The King- greater their Elevation and Inflammation, the greater is the p Joy in the Light. 
do CJ> - 7. That which is good and koly in the * powerful Light, that in the Darknefs is anxious 
Power * 5 C an ^ a( t ver f e y tnc Darknefs is the greateft Enmity of the Light, and yet it is theCaufe that 
the Light is manifeft : For if there was no Black, then White could not be manifeft to 
itfelf , and if there was no Sorrow, then Joy alfo would not be manifeft to itfelf. 

8. Thus the Joy triumphs in itfelf, that it is not as the Sorrow ; and the Sorrow tri 
umphs in itfelf, that it is a Might and Strength of the Fire, and Light. Hence arife 
Pride, and Self-i-ill j bccaufe the Dark Fire s Mi^ht gives the Effence and motive Source 
to the Light ; which did fo aft ccT: and move King Lucifer, that he exalted hirnfelf in the 
Koot of the Fire to rule and domineer over the Fire and Light, and therefore was caft out 
oi the Light into Darkntf-, and the Light withdrew from him. 



Chap. 5. Of tie Five. Senfes. 23 

o. Therefore understand us well here what Hell and the dark World, or the Anger of 
Cod is ; of which the holy Scripture fpcaks plainly, that there is an Hell j that is, a 
Gulf of Defpcration, or Pit void of the Hope of God and all Good. Now we are not to 
underftand it to be any local Place apart, but it is the firft Ground to the Eternal Nature; 
the Place is between the Kingdom of God and this World, and makes a peculiar Princi 
ple dwdling in itfclf, and has neither Place, nor local Abode , and it is every where, but 
inhabiting itfelf only, and yet it gives Effenee to the Light and Outward-world ; that is, 
it is the Caufe to the Source, viz. the Fire, and is the whole Being of all God s Beings. 

10. In the Darktjffs he is an angry zealous God , and in the Fire Spirit a confirming 
Fire and in the Light he is a merciful Loving God-, and in the Power of the Light he is 
efoecially, above all other Properties, called God. And yet it is all but God mamfeftcd; 
who man ifefts himfelf through the Eternal Nature in ingredient Properties. Klfe, if I 
would fay what God is in bis Depth, then I muft fay that he is wholly without Nature and 
Properties; being an Undemanding, and Original, of all Beings ; the Beings ire his 
Manifeftation ; and thereof we have only Ability to write, and not of the unmanifefted 
God, who alfo were not known to himfelf without his Manifeftation. 

The Original of Life. 
, 

V Jupiter. V 

i f. The/*/& Property of Nature, and of all Beings, arifes alfoout of all the reft, and 
is manifcft in the Fire through the Light in the Love-dejire \ it is Nature s Un; J .crftanding, 
Voice, Sound, Speech, and all whatfoever foundeth, both in Things with Life and 
without Life -, its true Original is from the aftringent Defire or Impre/ion of the firft, 
fecond, and third Form, whence the Motion and HarJticfs a.r\Cc : The Eflfence of the 
Coagulation is confumed in the Fire, and from the Devouring proceeds fuch a Spirit, 
both according to the Property of the Ligbt, in the Love, and according to the annoying 
fcateful Source, and anxious Property, in the Dorknefn and this we are thus to under 
ftand. 

12. Each Spirit defires Eflence after its Likenefs. Now there proceeds forth no more 
but one Spirit from the Fire (which is a fpiritual Underftandmg, that is, the Manifefta 
tion of the Underjianding of the Abyfs or God) which does re-conceive itfclf in the Love- 
defire, and forms itfelf in the Properties of the Powers. And this mutual Intercourfe, 
Confent, and intimate intire AHimulation one with another, is the pleafanl fajte of 

"Love. 

13. But that which is conceived in the Love-defire, where the Defire docs again 
coagulate the Powers, and introduce them into Forms, viz. into a fulftantial Spirit, 
where the Powers are able manifeftly to move and aft, that (I fay; is now the natural 

and creatural Underftanding which was in the Word, as it is faid, In bim was the Life, * John i. 
and that Life was the Ligbt cf Men. f 

14. This Harmony of Hearing, Seeing, Feeling, Tafting, and Smelling, is the 
true intellective Life ; for when one Power enters into another, then they embrace each 
other in the Sound, and when they penetrate each other, they mutually awaken and 
know each other , and in this Knowledge confifts the true Underftanding, which is in 
numerable, immenfe, and abyjfal, according to the Nature of the Eternal Wifdom, viz. 
of the ONE, which is ALL. 

15. Therefore one only Will, if it has divine Light in it, may draw out of this Foun 
tain, and behold the Infinity, from which Contemplation this Pen has wrote. 



24. Of the Five Senfes. .- Part I. 

1 6. Now there belong to the manifcft Life or Sound of the Powers, Hardnefs and 
Softnefs, Thicknefs and Thinncfs, and a Motion-, for without Motion all \sjtill. And 
yet there can be no clear Sound without the Fire s E/ence, for the Fire firft makes the 
Sound in the Hardnefs and Softnefs. 

17. Alfo there could be no Sound without a Conception, and therefore all Forms be 
long to the Sound : I. The Defirc makes Hardnefs. 2. The Compunftion moves. 
3. The Anguifh dots amafs it into an Eflencc, for Diftinction. 4. The Fire changes 
in its devouring the Groflhefs of the firft amafied Efience into a Spirit or Sound. 
5. Which the Dcfire does again receive in its Softnefs and Mceknefs, and forms it to a 
Voice, Tone, or Exprefilon, according to the Powers. 6. And what is conceived or 
formed is the vital Sound, or diftincl Underftanding [or the articulate Knowledge of all 
Sounds, Voices, Powers, Colours, and Virtues in Nature and Creature.] 

1 8. This is now the manifested Word, which in itfelf is only One Power, wherein all 
Powers are contained. But thus it manifcfts itfelf through the Eternal and Temporal 
Nature, and puts forth itfelf in Forms, for its Expreflion -, for the formed Word has 
the like Might in it as to re-produce its Likenefs, viz. fuch a Being as the Birth of the 
Spirit is. 

19. In the Light of God, which is called the Kingdom of Heaven, the Sound is wholly 
fofr, pleafant, lovely, pure, and thin ; yea as a Stillnefs in reference to our outward 
grofs Shrillnefs in our pronouncing, fpeaking, founding, finging, and chanting ; as if 
the Mind did play and melodize in a Kingdom of Joy within itfelf, and did hear in a moft 
intire inward Manner fuch a fweet, pleafing Melody and Tune, and yet outwardly did 
neither hear or underftand it : For in the EfTence of the Light all \sfubtilc, in Manner 
as the Thoughts play and make mutual Melody in one another. And yet there is a real, 
intelligible, diftinct Sound and Speech ufed and heard by the Angels in the Kingdom of 
Glory ; but according to their World s Property. For where the Sound is grofs, har/h, 
and />/-///, there it is ftrong in the dark Impreflfion , and there the Fire is vehement and 
burning-, as we Men after the Fall of Adam have fo awakened and enkindled the Fire of 
the dark World in our Vital Effence, that our vital Sound is grofs, znd Beaft-like, refem- 
bling the Abyfs. And the like is to be underftood of the Sound in the Darknefs ; for as 
the Generation of the Word is, in its Manifeflation in the Light, in the holy Fewer, fo 
alfo in the Darknefs, but altogether rigorous, harm, hard, and grofs. That which gives 
a pleafing Sound, and lovely Tune in the Light, that makes in the Darknefs a dull, 
harm, hideous Ntife, void of any true Sound : And this proceeds from the Efience of the 
aftringent, hard, compunclive, anxious Generation, viz. from the .Original of the Cold- 
jiefs, or cold Fire s Source. 



The 




Chap, 6. Of tie Effence of Corporality. 25 

The Sixth Chapter. 

Of the Effence of Corporality. 

Thc Seventh Form of Nature. 

* Luna and $ Saturn us. 

Beginning End. 

^ acknowledge that God in his own Eflence, is no Effence, but only 
the alone Power or thc Underftanding to the Eflence, viz. an un- f Or Origi- 
fearchable Eternal Will, wherein all Things are couched -, and the nal - 
fameis^LL, and yet is only ONE, but yet deiires to manifeft 
itfelf, and introduce itfelf into a fpiritual Eflence, which is ef 
fected in the Power of thc Light, through the Fire in the 
Love-defire. . 

2. But yet the true divine Eflence (underftand Eflence, and not the Spirit of God) is 
nothing elfe but the Underftanding manifefted, or thc Formation of the Powers ; and it 
confifts in the Defire, that is, in the Love-defire, where one Power does experimentally and 
knowingly tafte, fmell, feel, fee, and hear another, in the Effence and Source of the Pro 
perty , whence the great ardent longing Defire arifes. In thefe Properties the manifefted 
God is underftood, as in a fiery Flame of Love-defire, wherein there is a mere pleafing 
Tafte, fweet-brcathing Smell, ravifhing Melody, lovely and delightful Seeing, fmiling 
and friendly Afped, a gracious Delight, Pleafure, or Feeling: And yet it is only *fpi~ 
ritual Eflence, where the Powers only (which have introduced themfelves through the Im- 
prejpon into Property, and manifefted themfelves througli the Fire in the Light) do mu 
tually, as in a Love-play, ivrejlle with, and in one another, like a pleafant Song, or preg 
nant Harmony, or Kingdom of Joy. This is now thc Spiritual Eflence of God mani 
fefted , [and] how the powerful All-effenlial Word does manifeft itfelf in its own peculiar 
Generation, wherein the melodious Play of the divine Wifdom is underftood, 

3. But if we would fpeak of the heavenly or di vine E/cntiality, wherein the divine Powers 
introduce themfelves again into Formations more externally, then we muft fay, that the 
Powers of the formed and manifefted Word do again, in their Love-defire, introduce 
themfelves into an external Ejjence, according to the Property of all the Powers ; wherein 
they, as in a Manfion, may aft their Love-play, and fo have fomewhat wherewith and 
wherein mutually to play and melodize one with another, in their wretthng Sport of 
Love ; and this is thus to be underftood. 

4. As a Mineral Power lies in the Earth, and is enkindled by the Sun, whereby it be 
gins to ftir and fpring, and becomes defirous of the Powers of the Sun, and attrads them 
into it ; but in this longing Defire it amafles itfelf and forms itfelf to a Body, viz. a Root, 
or the like , from which Root, there grows forth in this hungry Defire fuch a Body, or 
Herb, as the firft Power was ; thus likewife the manifefted Powers of God form themfelves 
into an external Degree-, viz. into an Eflence, or Corporality; to fpeak in reference 
to the Spirit ; whereas we muft only underftand a Spiritual Eflence, but yet Corporeal 
or Eflential, in reference to the Spirit of the Powers -, as the Water is a thicker Subftance 

VOL. III. E 



26 Of the Effence of Corporally. Part I. 

than the Air; for the Air penetrates the Water. The like is to be underflood con 
cerning the divine Powers and Ellence. 

5. The Powers (land man i fell in an oily Property ; but the oily is manifeft in a watery 
Property ; therefore the Efience of the divine Powers confifts in a Spiritual Water, viz. 
in the loly Element^ whence this World with the four Elements (as a Degree more external) 
was brought forth and created into a Subftantial Form. 

6. And in this holy Element, or Spiritual Water, we underftand boJy Paradife, in 
which the manifefted Powers of God work , which holy Element in the Beginning of this 
outward World did penetrate, and pullulate through the four Elements-, in which Power 
there grew fuch Fruit, wherein the Vanity of the Wrath was not manifeft ; which Man 
negligently left ; fo that the lively Biddings of the holy Element through the four Ele 
ments and the Earth ceafed : For the Curfe of Vanity was manifeft, and did effectually 
work and ipring forth out of the Earth. 

7. Thus by ihcfeventb Form of the Eternal Nature we underftand the Eternal King 
dom of Heaven, wherein the Power of God is efiential ; which Eflcncc is tinctured by the 
Luflre and Power of the Fire and Light; for the Luftre of the Spiritual Fire and Light, 
is the Working-Life in the Spiritual Water, viz. in the holy EUment ; for this Water 
(being the amaficd or congealed Eficnce of the divine Powers) is moving. But yet it 
is as an Eflcnce void of Underflanding in reference to the divine Powers ; for it is a 
Decree more external, as every Subflance or Body is inferior to the Spirit. The cily 
Ejjence\s the Spirit of the Water, viz. of the watery Spirit, and the manirefted Powers of 
God are the Spirit of the Oil or oily Spirit ; and the Eternal Underflanding of the Word 
is the Beginning of the manifefted Powers; and one Degree goes forth mutually from 

* Ol || B< h nS$ ; anot ^ cr * anc * a ^ Effe nfe is nothing elfe but the manifefted God. 

univcrfaf *** When we confider what Kind of Life, Motion, and Dominion was before the Times 

created Sub- f tnis outward World, in the Place of this World, and what Eternity is, then we find 

ftanceis only that it was and is to Eternity, fuch a Life, Motion and Dominion, as is above-mentioned. 

God reveal- ^ The outward World with the four Elements and Stars is a Figure of the internal 

nifeflcd God P wcrs of the Spiritual World, and was exprefled or breathed forth by the Motion of 

expre/Tcd. God (when he moved the internal Spiritual World) and amafled by the divine De/ire of 

the inward Powers, and introduced into a creatural Being, both out of the internalfpiri- 

tual dark World, and alfo out of the holy Light World. 

jo. This outward World is as a Smoak, or vaporous Steam of the Fire Spirit and Wa 
ter Spirit, breathed forth, both, out of the holy, and then alfo out of the dark World ; 
and therefore it is evil and good, and confifts in Love and Anger, and is only as a 
Smoke or mifty Exhalation, Preference andrefpeet to the ipiritual World; and has again 
introduced itfelf, with its Properties, into Forms of the Powers, to be a Prcgnatrefs ; as 
is to be feen in the Stars, Elements and Creatures, and likewife in the growing Trees and 
Herbs. It makes in itfelf, with its Birth, another Principle or Beginning; forthePreg- 
natrefsof Time is a Model or Plat-form of the Eternal Pregnatrefs; and Time couches in 
Eternity ; and it is nothing elfe, but that the Eternity, in its wonderful Birth and Mani- 
fcftation in its Powers and Strength, does thus behold itfelf in a Form or Time. 

1 1. And now as we acknowledge that in the fpiritual holy World there is an Effence, 
viz. a comprehenfive Efience, which confifts in the Spiritual Sulphur, Mcrcurius, and 
Sal in an oily and watery Byfs, wherein the divine Powers play, and work; fo likewife 
in the dark World there is fuch a Property, but altogether adverfe, odious, oppofite, 
1 Or of. fpitcful, envious, bitter, and compunctive : It has alfo Eflcnce according to its Dcfire, 
but altogether of a fell, raw, indigcfted, watery Nature, wholly fharp and harlh, like 
to the Property of the rough hard Stones or wild Earth ; of a cold and fcorching, dark 
and/try Property; all which is a Contrariety to Love ; that fo it might be known what 
Love or Sorrow is. 



Chap. 6. Of the EJfenct of Corporality. 27 

12. That the Fulnefs of Joy might know itfelf in itfelf, the keen Tartnefs of the. 
Source muft be a Caufe of the Joy,- and the Darknefs a Manifeftation of the Light ; that 
fo the Light might be manifestly known, which could not be in the ONE. 

13. But to anfwer the Reader s Dcfire briefly and fully concerning the fevtn Properties 
of the Eternal Nature, which make tires Principles, or Worlds, 1 will (out of Love for 

the Sake of the Simple) once more fet down the Forms in brief, as an u A, B, C, for his An Intro. 
further Confideration and Meditation. 

I. Form. AJlringent ; Defire. 

14. Lo! the Defire of the Eternal Word, which is good, is the Beginning of the 
Eternal Nature, and is the Congealing of the Eternal Nothing into Something j it is the 
Caufe of EJJenccs ; alfo of Cold and Heat , fo likewife of the Water and Air j and the 
Formation of the Powers j and a Caufe of the Tafte, a Mother of all Stilts. 



II. Form. Bitter ; Compun&ive. 

1 5. The "Motion of the Defire, viz. the Attraction, is the other Form of Nature, a 
Caufe of all Life and Stirring ; fo alfo of the Stnfes, and Diftincli jn. 

III. Form. Anguifi ; Perception. 

16. The An^uim, viz. the Senfibility, is the third Form, a Caufe of the Mind, 
wherein the Senfcs are moved and acted. 

IV. Fire ; Spirit ; Reafon ; Defire. 

17. The Fire is a Caufe of the true Spiritual Life, wherein the holy Powers of the 
Free Lubet are delivered from the aftringent, undigefted Roughnefs-, for the Fire in its 
Eflence devours the dark Subftance of the Impreflion, and works it forth out of itfelf, 
out of the Light, into Spiritual Powers. 

V. Form. Light ; Love. 

1 8. The//0/y Spiritual Love-defire, where the holy Will of God has exacuated itfelf in 
the harm Impreffwn, and manifested itfelf through the Fire with the Power of the Omnipo 
tence, that now brings itfelf forth through the Fire in the Ugbt\ and fo in the Powers it 
is introduced into Life and Motion, in the Defire ; and herein the Holy Generation, and 
the Triumphant Kingdom of the great Love of God confift, and are manifcft. 

VI. Form. Sound ; Voice ; Word. 

19. The Sixth is the Sound of the divine Word proceeding from the divine Powers, 
which is formed in the Love-defire, and introduced into a manifejl Word of all Powers -, 
wherein the Manifeftation of the divine Kingdom of Joy, in the tree Lultt of God s Wif- 

, cqnfifts, 

E2 



Of tie Corporality of EJfence. 



Part I. 



VII. Form. EJfence ; Being ; AElion. 

ao. The Seventh is \htformtdEffcnce of the Powers, viz. a Manifestation of the Powers : 
What the firft fix are in the Spirit, that the Seventh is in a comprebenftble Effcncc, 
as a Manfion and Houfe of all the reft, or as a Body of the Spirit, wherein the Spirit 
works, and plays with itfelf ; alfo it is a Food of the Fire, whence the Fire draws 
Eflence for its Suftenance, wherein it burns ; and the Seventh is the Kingdom of the 
divine Glcry j and the Seven are thus named or expreiTed. 

21. The Out- Birth or Manifejlation is this: 



The Seven Spirit! of Cod, or Powcri of Nature ; at they fliew and mxnifeft themfclvei in Love and Anger, both in the 
Heavenly and .Hcllifh Kingdom, and alfo in the Kingdom of this World. 



AAringtnr, Defire. 

Attrition or Compunftionof Senfe, 
Anguifti or Mind. 

Fire or Spirit. 

Light or Love-Dcf.re. 
Sound or Under/landing. 
Body or Eflcnce. 



Hardneft, Cold, Covetoufnefs. 
CompunlHon, Envy. 

Enmity. 

C Pride, Anger. 
I Love Fire. 

Meekneft. 
Divine Joy. 
Heaven. 



Cold, H.udnefs, Bone, Salt. 

a. 
Poifon, Life, Growth, Scnfet. 

Sulphur, Perception, Pin. 

4- 
Spirit, Reafon, De/ire. 

5- * 

Venul-Sport, Life t-Light. 

6. 
Speaking, Crying, Diftiogufiaing. 

/ 
Body, Wood, Stone, Earth, Metal, Herb, 



Thit was received from the Author in fuch a Form by Abraham *n Sowitrvtldt. 



22. Courteous Reader, underftand the Senfe right and well; the Meaning is norto 
be underftood fo, as if t\\t feven Properties were divided, and one were near by another, 
or fooner manifeft than another ; all feven are but as one ; and none is the firft, fecond, 
or laft , for the lad is again the firft ; as the firft introduces itfelf into a Spiritual Eflence, 
fo the laft into a Corporeal Eflence j the laft is the Body of the firft : We muft fpeak thus 
apart, to write it down and defcribeit to the Confideration of the Reader: They are alto 
gether only the Manifeftation of God, according to Love and Anger, Eternity and 
Time. 

23. But this we are to obferve, that each Property is alfo eflcntial; and this EfTence is 
jointly as one Eflence in tie Kingdom of Ikaven, and it is a Myjlerium^ whence heavenly 
Plants fpring forth out of each Power s Property ; as the Earth is zMyfterium of all Trees 
and Herbs, fo alfo of the Grafs and Worms-, and the four Elements are a Myftcrium of 
all Animals; and the sljlrum a Mvfterium of all Operations in Animals and Vegetables. 

24. Each Property is to itfelf efientiaJ, and has alfo in its Eflence the Eflence of all 
the other fix Forms, and makes the Eflence of the other fix Forms alfo eflential in its 
Eflence ; as we fee in the Earth and Stones, efpecially in /V/j/rf/j, where oftentimes in one 
Compaction all feven Metals arc couched together, and only one Property is principal, 
which coagulates and captivates all the reft in itfelf; and always one is more manifeft than 
the reft, according as each Property has its- powerful Predominance in a Thing : The like 

I 



Chap. 7. Of *h Ho b Trinity. 29 

is alfo to be underftood in Vegetables ; where often in an Herb or Piece of Wood there is 
an aftringent, four, harfti, bitter, anxious or fulphurcous Property ; alfo a fiery, fweet 
or lufcious, flalhy or watery Quality. 

*UIM * i IM *< MM if ttf H fMtM 1*1! M **** **** If ff Iff f + f M* 

The Seventh Chapter. 
Of tie Holy Trinity, and Divine Eflence. 




Eternal and Temporal Nature are efpecially underftood in the 
dark and Fire- World, viz. in the four frjl Forms-, as, i. In the 
aftringent Defire. 2. In the bitter Compunction. 3. In the An- 
guifh, or Senfation. 4. In the Fire j where the Severation proceeds 
forth in the enkindling [of the Fire] in the Flagrat. But the Powers 
W ^orjor w both in the internal and external World are all underftood in the 

*S.JN;M, AH. ja.** _ . . T ,. , T j r 

Ligbty or Love-fire, viz. in the JLove-delire. 

2. For their firft Ground is the Eternal Word, viz. the One, wherein all Things are 
couched/ The fecond Ground is the Free Lubet of the Word, viz. the Wifdom* 
wherein all the Colours of the only Power arc manifeft in the Will of the Deity. The 
third Ground is the Love-deftre, wherein the Free Lubet, with its Colours and Virtues of 

the Powers, has exacuated itfelf through Nature, and introduced itfelf through the , sharpened, 
Fire s Inflammation into a fpiritual Dominion ; which [Lubet] difplays itfelf with the 
Powers in the Light in an Eternal Kingdom of Joy. 

3. The fourth Ground is the oily Spirit ; in that the Free Lubet amafles itfelf in the fiery 
Love-defire in the Meeknefs, as in its own peculiar Form, and with it amafles the Luftre 
and Eflence of the Fire and Light, and introduces it into the firft Eflence; which Power 
of the Fire and Light in the Meeknefs of the Free Lubet, in the oily Property, is the true 
and holy Tinflxre. 

4. The fifth Ground is the watery Spirit, arifing from the Mortification in the Fir?, 
where the firft Spiritual Eflence in the aftringenr, harfh, dark Defirc wasconfumed in the 
Fire. Now out of the Devouring of the Fire proceeds forth a Spiritual Effence^ which is 
the^oily Ground, and a watery EJfence from the Mortification, which deprives the Fire 
Spirit of its Wrath, fo that it is r.ot able to fet its wrathful Properties on Fire in the oily 
Ground ; fo that the Fire muft burn through Death, and be only a Light : Elfe the oily 
Ground would be enjlamed. Thus the Fire in its Devouring muft beget the Water, viz. 
its Death, and yet muft again have it for its Life ; elfc neither the Fire nor the Light could 
fubfiji. And thus there is an Eternal Generation, devouring, receiving, and again con- 
fuming ; aod yet alfo it is thus an Eternal Giving^ and has no Beginning nor End. 

5. Thus we now underftand what God and his Eflence is ; We Chriftians fay, rim 
God is tlreefold, but only one in EJfence : But that \ve generally fay and hold that God is 
threefold in Perfon, the fame is very wrongly apprehended and underftood by the 
Ignorant, yea by a great Part of the Learned : I 7 or God is no Perfon but only in drift ; 
but he is the eternal begetting Power, and the Kingdom with all Eeings , all Things 
Feceive their Original from him. 

6. But that we fay of God, he is Father, Son, and holy Spirit, that is very rightly 

only we muft explain it, elfe the un-illuminaced Mind apprehends it not. 1 he 



3 o Of the Holy Trinity. Part I. 

father is firft the Will of the Abyft\ he is without all Nature or Beginnings; the Will 
*to fomethinn:, which conceives itfclf into a Lubet to its own Manifeftation. 

7. And the Lubet is the conceived Power of the Will, or of the Father ; and it is his 
Son, Heart, and Scat; the firft Eternal Beginning in the Will: And he is therefore 
called a Son, becaufe he receives an Eternal Beginning in the Will, with the Will s own 
Conception. 

8. Now the Will fpcaks forth itfelf by the Conception out of itfelf, as a Spiration, or 
Manifeftation ; and this Egrefs from the Will in the Speaking or Spiration is the Spirit of 
the Deity, or the third Perfon, as the Ancients have called it. 

9. And that which is fpirated, or fpoken forth, is the Wifdom, viz. the Power of 
the Colours, and the Virtue of the Will, which it eternally conceives to a Lifc s-center, 
or Heart for its Habitation, and doth again eternally fpeak it forth out of the Concep 
tion, as from its own eternal Form, and yet eternally conceives [or comprehends] it for 
his Heart s Center. 

10. Thus the Conception of the Will, viz. of the Father, is from Eternity to Eternity, 
which conceives his Speaking Word from Eternity, and fpeaks it forth from Eternity to 
Eternity : The Speaking is the Mouth of the Will s Manifeftation : And the Egrefs 
from the Speaking or Generation is the Spirit of the formed Word : And that which 
is fpoken forth is the Power, Colours, and Virtue of the Deity, viz. the Wifdom. 

11. Here we cannot fay with any Ground, that God is three Perfons; but he is 
threefold \n his Eternal Generation , he begetteth himfclf in Trinity ; and yet there is but 
only one Effence and Generation to be underftood in this Eternal Generation, neither Fa 
ther, Son, nor Spirit, but the only Eternal Life, or Good. 

12. The Trinity is firft rightly underftood in his Eternal Manifeftation ; where he 
manifefts himfclf through the Eternal Nature, through the Fire in the Light. 

13. Where we underftand three Properties in one only Efience, viz. the Father with 
the Fire-world; and the Son with the Love-defire in the Light, viz. with the Light- 
worldy or with the great Meeknefs in the Fire , and trie holy Spirit with the moving 
Life in the Tintture^ in the oily and watery Life and Dominion ; who is manifeft in the 
Fire and Light, viz. according to the Property of the Free Lubet, that is, the Divine 
Property, he is manifeft in a great fiery Flame of Light, and Love\ and then, accord 
ing to the Property of the dark Fire-world, in a wrathful^ painful, fourcivc Property. 
And yet he is the only one\ in the Light he is the Love-fire Flame; aad in the en 
kindled Fire in Nature he is a confuming Fire, according to which God is called a 
Consuming Fire ; and in the dark wrathful Source he is an angry zealous Avenger, in 
which Property the Spirits of the dark World confift. 

14. The Father is only called an holy God in the Son, that is, in the Power of the 
Light, in the divine Kingdom of Joy, viz. in the great Meeknefs and Love ; for that is 
his proper Manifeftation, wherein he is called God. Jn the Fire he is called an angry 
God ; but in the Light, or Love-fire, he is called the holy God ; and in the dark 
Nature he is not called God. 

15. We muft make Diftinclion ; each World has its Principle and Dominion. Indeed 
.All is from one Eternal Original, but it feverizes itfelf into a twofold Source ; a Simili 
tude whereof we have in the Fire, and Light; where the Fire is painful and confuting, 
and the Light meek and giving; and yet the one were a Nothing without the other. 

16. The Fire receives its Original in Nature, but the Light has its Original from the 
Free Lubet , viz. from the Powers of the Deity. The Will of God does therefore intro 
duce itfelf into a Fire, that he might manifeft the Light and the Powers, and introduce 
them into Efftnce. 

17. Although I have wrote here of the Forms of Nature (underftand the Eternal 



Chap. 7. Of the Holy Trinity. 3* 

Nature) yet it muft not be underftood as if the Deity were circumfcribed, or limited. 
His Wtfdom and Power in divine Property are without Limit or Meafure, innumerable, 
infinite and unfpeakable. I write only of the Properties, how God has mamfefted hirn- 
felf through the internal and external Nature, which are the cbiefeft Forms of his Mani- 

C iV fhefe fevcn Properties are to be found in all Things ; and he is void of Under- 
(landing that denies it. Thefe fevcn Properties make, in the internal World, the holy * 

ElemenT, viz. the holy natural Life and Motion. But this only Element feperates itfcll 
in this external World, into four man ifcft Properties, viz. into four Elements j and yet 
it is but one only, but divides itfelf into four Head-firings, viz. into Fire, Air, Water, 

IQ ^rom the Fire arifes the Air; and from the Air the Water ; and from the Water 
the Earth or a Subftance which is earthly. And they are only the Manifejtation of the 
one eternal Element, and are, in r refpeft to the internal, as an enkindled Smoke, or va- Or before. 
porous Steam. So alfo the whole * Ajlrum is nothing elfe but Powers breathed forth from q r Conftel- 
ihe inward, fiery, dark, and light World, from the Great Mind of Divine Manifejlaticn, lations. 
and is only a formed Model or Platform, wherein the Great Mind of Divine Manifefta- 
tion beholds itfelf in a Time, and plays with itfelf. 

* 

.M4J.lt titll IfMtil !! + !*+** ....... i I il II iMiiUtl 4*4**f *>* 

The Eighth Chapter. 
Of tie Creation of Angels > and their Dominion. 

I. JHT^ JKHH; H E Creation of Angels had a Beginning, but the Powers out of which 
k. j^ST JM( they are created never had any Beginning, but were concomitant in the 
fc* T *$ Birth of the Eternal Beginning ; not that they are the holy Trinity, or . Viz. the 
in the fame, but they were conceived of the Dcfire of divine Manifefta- 



-ju tion out of the eternal, dark, fiery and light Nature; out of the mani- 



fejled Word, and introduced into creaturely Forms and Shapes. 

2. God who is a Spirit has, by and through his Manifeftation, introduced himfelf into 
diJlinB Spirits, which are the Voices of his eternal pregnant Harmony in the manifefted 
Word of his great Kingdom of Joy ; they are God s Jnftrument, in which the Spirit of 
God melodizes in his Kingdom of Joy ; they are the Flames of Fire and Light, but in a 
living, under/landing Dominion. 

3. For the Powers of the Deity are in them, in like manner as they are in Men, as 

St. Join fays, Tbe Life of Men was in tbe Word ; fo alfo the Life of the Angels was in b Ch. i. 
the Word from Eternity : For it is written, In tbe Refurrettion they (Men) are as tbe * Matth. 22. 
Angds of God, in Heaven. 3- 

4. And as we underftand principal Forms in the divine Manifestation through the 
Eternal Nature, fo likewife we are to underftand Arcbangeh, or Angelical Principalities, 
with many Legions ; but efpecially in three Hierarchies, according to the Property of the 
holy Trinity, and alfo the three Principles, as cannot be denied. 

5. As, i. One Hierarchy is to be underftood according to the dark World with the 
Kingdom of Lucifer, who has plunged himfelf thereinto ; and the ether is underftood 
with the light, fiery, and dark World ; and the third is underftood with the Myjlcry of 
tbe outward IVcrld, wherewith the internal has made itfelf ma nifcft. 

3 



Of the Creation of Angels. 



Part I. 



Having a 
Beginning 
and an End, 
temporal. 



f Eternal Be 
ing, Eflcncc, 
Property, 
Life ami 
Principle. 



*>. Each Hierarchy has itt princely Dominion and Order, viz. they in the dark World, 
in God s Wrath ; and thofe in the holy World in God s Love ; and they which arc in the 
outward World, in God s great Wonders, both according to Love and Anger. 

7. They which arc in the dark World bear the Name (or the Names) of the great 
Anger of God, according to the Properties of the Eternal Nature in the Wrath ; and 
they which afe in the Light bear the Names of the holy God, viz. of the divine Powers j 
and they which arc in the Creation of the Wonders of the outward World, bear the 
Names of the manifefled Powers of the outward World, viz. of the Planets, Stars, and 
four Elements. 

8. They which are in the dark World, domineer in the Nature of the manifefted 
Wrath, viz. in the Properties of God s Anger, and have their princely Dominions 
therein ; and they which are in the holy World rule in the Powers of the triumphant 
World, viz. in the great holy Kingdom of Joy, in -the Wonders of the holy Wifdom; 
and they which are in the outward World reign over the Powers of the Stars, and four 
Elements, and have alfo their princely Dominion over the World, and their Kingdoms 
and Principalities, for Defence againft the Dcftroyer in the Wrath. 

9. Each Country has its princely Angel-Prottttor> with its Legions j alfo there are 
Angela over the four Elements, over the Fire, and over the Air, over the Water, and 
over the Earth ; and they are altogether only minijiring Spirits of the Great God, fent forth 
for the Service of tbofe which fhall obtain Salvation ; as it is written, The Angd of the Lord 
encamps about them that fear him. They arc the Officers and Servants of God in his 
Dominion, who are active and full of Motion. 

10. For God never moves himfelf but only in himfelf. But feeing his Manifeftation 
of the eternal and external Nature is in Combat \ thereupon the Spirits of the dark 
World are againft the Spirits of the holy World, but efpecially againft Man> who is 
manifeft both in Good and Evil. God has fet the one againft the other, that his Glory 
might be manifeft both in his Love and in his Anger. 

1 1. For as we Men have Dominions upon the Earthy fo likewife the fuperior Hofts 
under the d AJlrum have their Dominions , fo alfo the oily Spirits in the Element Air ; 
the whole Deep between the Stars and the Earth is inhabited, and not void and empty. 
Each Dominion has its own Principle : Which feems fomewhat ridiculous to us Men, 
becaufe we fee them not with our Eyes ; not confidering that our Eyes are not of their 
EfTence and Property, fo that we are neither able to fee nor perceive them ; for we live 
not in their Principle, therefore we cannot fee them. 

1 2. As in the Divine Manifeftation of the Divine Powers one Degree proceeds in order 
forth from another, even to the moft external Manifeftation, the like alio is to beunder- 
ftood of the Angels or Spirits: They are not all holy which dwell in the Elements ; for as 
the Wrath of the Eternal Nature is manifeft in the dark World, fo likewife in the 
outward World, in its Property. 

13. Alib the Spirits of the external World are not <?// eternal, but fome are only in 
choative, which take their Original naturally in the Spirit of the external World, and 
pafs away through Nature, ar< jly their Shadow remains, as of all other Beajls upon the 
Earth. 

14. Whatsoever reaches not the holy Element and the eternal Fire- world, that is void 
of an eternal Life i for it arifcs out of Time : And that which proceeds out of Time, is 
confumed and eaten up of Timt^ except it has an f Eternal in its Temporal; that the 
Eternal upholds the Temporal. 

15. For the Eternal dwells not in Time ; and although it be cloatbed with the Eflence 
of Time, yet the Eternal dwells in the Eternal in itfelf, and th^ Temporal in the Tem 
poral ; as it is to be underftood with the Seulsaid Body of Man ; where the Soul is from 

the 



Chap. 8. Of the Creation of Angels. 33 

the Eternal, and the external Body from Time ; and yet there is an Eternal in the 
Temporal Body, which verily difappearcd in Adam as to the Eternal Light, which muft 
be born again through Chrift. 

1 6. And we are not to underftand, that the holy Angels dwell only above the Stars 
without the Place of this World, as Reafon, which underitands nothing of God, fancies; 
indeed they dwell without the Dominion and Source of this World, but in the Place of 
this World, although there is no Place in the Eternity ; the Place of this World, and allo 
the Place without this World, is all one to them. 

17. For the Beginning of the Source, viz. of the f.ur Elements, together with the 

f Aftrum, make only one Place ; there is no Place in the Internal, but All wholly ent .re ; t Or Pl.me- 
whatibevcr is above the Stars without this World, that is likewife internally without the tar/ Orb. 
four Elements in the Place of this World ; elfc God were divided. 

1 8. The Angelical World is in the Place of this World internally ; and this fame World s 
Abyfs is the great Darknefs, where the Devils have their Dominion ; which alfo is not 
confined or fhutup in any Place ; for the Eternity is alfo their Place, where there. is no 
Byfs\ only the Effence and Property of their World is the Byfs of their Habitation ; as 
the four Elements are the Habitation of our external Humanity. They have alfo in the 
Darknefs an Element, according to the dark World s Property, elfe God were divided in 
his Wrath; for wherever I can fay, here is God in his Love, even there I can alfo fay, 
that God is in his Anger, only a Principle fevers it. 

19. Like as we Men fee not the Angels and Devils with our Eyes ; and yet they are 
about us, and among us. The Reafon is, becaufe they dwell not in the Source and 
Dominion of our World ; neither have they the Properly of the external World on them ; 
but each Spirit is cloathed with his own World s Property wherein it dwells. 

20. The Beginning of each World s Source is that Limit which divides one World from 
the View and Obfervation of the other; for the Devils are a Nothing in the heavenly 
Source, for they have not its Source in them ; and although they have it, yet it is to them 
as if it were fhut up in Death ; like as an Iron that is red hot ; fo long as the Fire 
pierces it, it is Fire ; and when the Fire goes out, it is a dark Iron : The like is to be 
underftood concerning the Spirits. 

21. So likewife the Angels arc a Nothing in the Darknefs ; they are verily in it, but 
they neither fee nor feel it ; that which is a Pain to the Devils, that fame is a Joy to the 
Angels in their Source ; and fo, what is pleafmg and delightful to the Devils, that the 
Angels cannot endure ; there is a great Gulf bet-ween them, that is, a whole Birth. 

22. For what elfc is able to fever the Light from the Darknefs, but only a Birth of 
Sight, or Light : h The Light dwells in the Darknefs, and the Darknefs comprehends it not. b Jofy i. 
As the external Sun-fhine dwells and (hines in the Darknefs of this World, and the 
Darknefs comprehends it not ; but when the Light of the Sun withdraws, then the 
Darknefs is manifeft : Here is no other Gulf between them, but only a Birth. 

23. Thus we are likewife to conceive of the Eternal Light of God, and the Eternal 
Darknefs of God s Anger. There is but one only Ground of All ; and that is the Mani- 
fefted God : But it is fevered into divers Principles and Properties ; for the Scripture 
fays, that tbe Holy is unto God a good Savour to Life ; underftand to the holy divine Life, 
viz. in the Power of the Light ; and the Wicked is unto God a good Savour to Death, that 

is, in his Wrath, viz. in the Eflcnce, Source, and Dominion of the dark World. } Tfl hj $ \v r ath 

24. For the God of the holy World, and the God of the dark World, are not two plagues, and 
Gods; there is but one only God. He himfelf is trie whole Being; he is Evil and Hell-Tor- 
Good ; Heaven and Hell ; Light and Darknefs ; Eternity and Time ; Beginning and 

End : Where his Love is bid in any k Thing, there his Anger is wanifeft. In many a f en cc,^ r Sub 
Thing Love and Anger are in equal Meafurc and Weight ; as is to be underftood in this fancc. 
outward World s Efience. 

VOL, III. F 



34 Of the Creation of Angels. Part I.. 

25. But now he is cnly called a God, according to his Ught in his Love, and not 
according to the Darknefs, alfo not according to this outward World : Although he 
himielf be ALL, yet we mud conlider the Degrees, how one Thing mutually proceeds 
from another : For I can neither fay of Heaven, nor of Darknefs, or of this outward 
World, that they are God ; none of tbem are God , but the exprefled and formed Word 
of God ; a Mirror of the Spirit which is called God ; wherewith the Spirit manifefts 
itfelf, and plays in its Lubet to itfelf with this Manifeftation as with its own Eflence, 
which it has made ; and yet the EfTence is not fct afunder from the Spirit of God j and 
yet alfo the Effence comprehends not the Deity. 

26. As Body and Soul are one, and yet the one is not the other , or as the Fire and 
the Water, or the Air and the Earth, arc from one Original, and yet they are particularly 
diftinftj but yet they are mutually bound to each other ; and the one were a Nothing 
without the other ; thus we are to conceive and confider likewife of the* Divine Eflence, 
and alfo of the Divine Power. 

27. The Power in the Light is God s Love-fire, and the Power in the Darknefs is the 
Fire of God s Anger, and yet it is but one only Fire, but divided into two Principles, 
that the one might be manifeft in the other j for the Flame of Anger is the Manifeftation 
of the great Love, and in the Darknefs the Light is made known, elfe it were not mani 
feft to itfelf. 

28. Thus we are to underftand that the Evil and Good Angels dwell near one another, 
and yet there is the greateil immenfc Diftance [ between them :] For the Heaven is in Hell, 
and the//*// is in I leaven, and yet the one is not manifeft to the other j and although the 
Devil fhould go many Millions of Miles r defiring to enter into Heaven, and to fee ir, yet 
he would be ftill in Hell, and not fee it j alfo the Angels fee not the Darknefs, for their 
Sight is mere Light of divine Power -, and the Devil s Sight is mere Darknefs of God s 
Anger. The like is alfo to be underftood of the Saints, and again of the Wicked : Therefore 
in that we in Adam have loft the Divine Sight, in which Adam faw by the Divine Power, 
Cbrift fays, Ton mttjl be born again, elfe you cannot fee the Kingdom of God. 

29. In the Fire-fpirit we are to underftand the angelical Creation ; where the Will of 
the Abyfi introduces itfelf into Bvfs, and manifefts the Eternal Speaking Word or Life with 
the fiery Birth, viz. with thcfirjl Principle, where the fpiritual Dominion is manifeft by 
the Fire-birth. In this fpiritual Fire, all Angels take their Original, viz. out of the 
Forms to the Fire-fource ; for no Creature can be created out ot the Fire, for it is no 
Effence: But out of the Properties to the Fire a Creature may be apprehended in the 
Defire, viz. in the Vtrbum Fiat, and introduced into a creaturcly Form and Property. 

30. And therefore there are many, and divers forts of Angels; alfo in many diftinfl 
Offices : And as there are three Forms to the Fire-fource, fo there are alfo three liierar- 
cbi(S) and therein their Princely Dominions ; and likewife three Worlds in one another as 
one, which make three Principles or Beginnings. For each Property of the Eternal 
Nature has its Degrees ; for they explicate and mutually unfold themfclves in the Fire- 
blaze, and out of thofc Degrees the different DiftintJion of Spirits is created. 

31. And we arc to underftand nothing elfe by the Creation of the Angels, and of all 
other Spirits, but that the Abyffal God has introduced himielf into his manifefted Pro 
perties, and out of thefe Properties into living Creatures , by which he pofiefies the De 
grees, and therewith plays in the Properties. They are his Strings in the All-Effential 
Speaking, and are all of them tuned for the great Harmony of his Eternal Speaking 
H ord\ fo that in all Degrees and Properties the Voice of the unfearchable God is ma- 
flifcft and m.ide known ; tbty are all created far the Praife of God* 

32. For all whatlbcver has Life, liveth in the Speaking Word ; the Angels in the 
Eternal Speaking -, and the Temporal Spirits in the Rc-exprc-Iion or Echoing forth of 



Chap. 9. Of the Fall of Lucifer. 35 

the Formings of Time, out of the Sound, or Breath offime, and the Angels out of the 
Sound of Eternity, viz. out of the Voice of the manifefted Word of God. .._"__. 

94 And therefore they bear the Names of thefeveral Degrees in the manifefted Voice 
of God i and one Degree is more holy in the Power than another. Therefore the An- 
eels alfo in their Choirs are differenced in the Power of the Divine Might; and one has 
a more holy FunMon to difchargc than another; an Example whereof we have by the 
Priefis in the Old Tejiament in their Ordinances, which were mttituted after an angelical 

24. Although it was earthly, yet there was even fuch an angelical Undemanding 
and Meaning couched therein , which God did reprefent upon Jefus which was to come 
into the humane Property, and fo alluded with Ifrael in the Type at the Eternal which 
was to come, which Jefus out ofjcbova reftored, and introduced into the humane 1 ro- 
perty when the earthly Reafcn has neither apprehended, or underftood. But feeing 
the Ti me is born, and the Beginning has again found the End, it (hall be manifeit, for Manifcft, 
a Witnefs unto all Nafiens, to ihew the Spirit of Wonders. 



M 1 1) II I I It It t t t t f *t************* H**~H******** + **< -*f 



The Ninth Chapter. 
Of the Fall of Lucifer, with his Legions. 

l.)00$080&OGO$Oa(LTHOUGH Self-reafon might here cavil at us, and fay we were 
not ky wnen tn i s was done, Y et we % tnat we m a ma S lca ^ 



|^ according to the Right of Eternity, were really there, and faw this ; 

\ A ; ; O but not I, who am I, have feen it -, for I was not as yet a Creature ; 

Q *lliit* { - but we have feen it in the Mence of the Soul which God breathed 

**++* iv 



. 

into -Adam. 

2. Now then, if God dwells in this fame Eflence, and has from all 
Eternity dwelt therein, and manifcfts himfelf in his own Mirror, and looks back through 
the Eflence of the Soul into the Beginning of all Beings, what then has Reafon to do, to 
taunt and cavil at me about that wherein itfelf is blind ? I mud warn Keafon, that it 
would once behold itfelf in the " Looking-glafs of the Underftanding, and confider what Mirror. 
itfelf is, and leave off from the Building of mad Babel \ it will be time. 

3. The Fall of Lucifer came not to pafs from God s Purpofe or Appointment-, indeed 
it was known in the Wrath of God, according to the Property of the dark World, how 
it could or would come to pafs ; but in God s Holinefs, viz. in the Light, there was no 
fuch Dsfire manifeft in any fuch Property; otherwife the holy God mud have a devilifh 
or hellifh wrathful Defire in bis Love ; which is nothing fo, but in the Center of the 
Eternal Nature, viz. in the Forms to Fire, there is verily fuch a Property in the dark 
Impreffion. 

4. Every good Angel has the Center in him, and is manifeft in a creaturely Property ^ 

in one Derree or other in the Center-, what Property is greateft in the Creature, ac- " C J iefc * 

,. * i i ^k/e J T-\ moit P red - 

Cording to that it has its Office and Dominion. minant, or 

5. Yet the Angels, which were created out of the Degrees of the Center, were 



36 Of the Fall of Lucifer. Part I. 

created /cr and to the Light; the Light was manifeft in All\ and they had Free Will 
from the manifcfted Will of God s Will. 

6. Lucifer had dill been an Angel, if his own Will had not introduced him into the 
Fire s Might, defining to domineer in the flrong Fiery-might, above and in all Things, 
as an abfolute fole God in Darknefs and Light; had he but continued in the Hanneny 
wherein God had created him ; [for what would have caft him ont of the Light ?] 

7. Now Reafon fays, He could not. Then tell me, Who compelled him ? Was he 
not the mod glorious Prince in Heaven ? Had he introduced his Will into the Divine 

In his own Meeknefi^ then he could [have been able to (land ;] but if he would not, then he could 
Will, which not . p or hj s own D e f irc went into the Center ; he would himfclf be God ; he entered 
EtVrnX wiil! with ^is Will into Self-, and in Self is the Ctnter of Nature, viz. thofe Properties 
was both the wherein his Will would be Lord and Matter in the Houfe. 

Poffibility 8. But God created him for his Harmony, to play with his Lwe-fpirit in him, as 
and Ability. U p On tne mu fj ca i Inftrument of his manifefted and formed Word; and this the Self- 
will would not. 

9. Now fays Reafon, How came it, that he would not ? Did not he know the Judg 
ment of God and the Fall ? yes, he knew it well enough ; but he had no ftnjible Per- 
*Or notional ception of the Fall, but only as a bare p Knowledge ; the fiery Lubet which was potent 
Theory in \ n n j m urged him on ; for it would fain be manifeft in the EfTcnce of the Wrath, viz. 
irk- ??"? n ine Root of Fire; the Darknefs alfo eagerly dcfircd to be ereaturely ; which drew Lu- 

of his Mind. . r . ^ r , \ , ri j j j t r 

* Outwardly. <V<r us Craft s-malter, in the great Potency or r ire ; indeed it drew mm not < from 
without, but in the Property and Will of his own fiery and dark EfTence : The Original 
of the Fall was within the Creature, and not without the Creature; and fo it was in 
Adam alfo : Self-will was the Beginning of Pride. 

jo. Thou afkeft, What was that which did caufc it in himfclf ? Anfwer : His great 
Beauty and Glory ; bccaufe the Will beheld what itfelf was in the fiery Mirror; this 
luftrous Glance moved and affected him, fo that he eagerly reached after the Proper- 
ires of the Center, which immediately began effectually to work. For the altringenr, 
auftere Defrre, viz. the firft Form or Property, imprefled itfelf, and awakened the 
Compunction, and the anxious Dcfirc : Thus this beautiful Star overshadowed its Light, 
and made its Eficnce wholly altringent, rigorous and harm, and its Mceknefs and true 
angelical Property was turned into an EfTence wholly aultere, harm, rigorous and dark ; 
and then this bright Morning Star was undone ; and as lie did, fo did his Legions ; 
And this wns his Fall: 

ti. He fhould have been wholly refigrred in the holy Power of God, and have heard 
what the Lord would fpcak and play by his own Spirit hi him ; this Self-ifill would not 
do ; and therefore he mult now play in the Dark ; yea his Will is yet oppofite,. although 
now after the Fall he caiwct will [viz. to rcfign to the divine Will of the Light.] For his 
Mccknefs, whence the Love-will arifes, is ihut up and entered again into a Nothing j 
viz. it is retired into its own Original. 

12. Now the Creature {till remains, but wholly out of the Center, v:z. out of the 
Eternal Nature : The Free Liibet or" God s Wifdom is departed from him, that is, it has 
hid itfelf in itfelf, and lets the wrathful Fire-will ftand ; as happened no Adam alfo, when 
he imagined after Evil and Good, then the Free Lubet of the holy World s EJfcnce. difap- 
peared in his Effence. 

1 3. This was the very Death, of which God told him, tkat if le did eat of tbe Tree of 
tie Knowledge of Good and Evil, bejboulddie tbe very fame Day : Thus it was in Lucifer^ 
he died to the holy divine World, and arofe to the wrathful World of God s Anger. 

14. Thou fayeft, Why did not God uphold him, and draw him from the evil Incli 
nation ? 1 pray tell me wherewith. Should he have poured in more Love and Meeknefs 



Chap. 9. Of tie Fall of Lucifer. 37 

into this Firc-fource ? Then hadf his (lately Light been more manifeft in him, and the 

Looking-glafs of his own Knowledge had been the greater* and his own fiery Self-will r Mirror. 

the jlrcnger: I pray, was not his high Light and his own Self-knowledge the Caufe of 

15. Should he then have drawn him with Rebuke? Was it not hisPurpofe beforehand 
tortfArthe magical Ground as an Artilt ? His Aim and Endeavour was for the Art^ that 
he would playwith the Center of the Tranfmutalicn of the Properties, and would be and 
do all whatfoever he alone pleafed. Had he not known this, he had dill remained an 

"? Therefore the Children of Darknefs, and the Children of this World alfo, are wifer 
tban tbe Children cf the Li^bt, as the Scripture fays. Thou alkeft, why ? They have the 
magical Rcot of the Original of Fflcnces manifett in them ; and this was even the Defirc 
of Adam. However, the Devil perfuadcd them that they jbould be wifer, tbeir Eyesjhould 
be opened, and tbey /hould be as Codbimfelf. 

17. This Folly cauied King Lucijer to afpire, defiring to be an Artift, and abfolute 
Lord, like the Creator, The Water of Meeknefs had been good for his Fire-will i but 
he would have none of that: Hence it is, that the Children of God mutt be the mojt 
plain, fincere, andfimple\ as Efaias prophefied of Chrift, who is fofimple as my Servant, 

tbe righteous one, who turmtb many unto Rigbteoufnefs ? viz. upon the Way of Humility. Or to. 

1 8. All Angels live in- Humility, and are refigned to the Spirit of God, and are in tlie 
Eternal Speaking Word of God, as a well-timed, pure-founding Inftrument, in the Har 
mony of the Kingdom of Heaven ; of which the Holy Spirit is chief Matter and Ruler. ^ 

19. But the Devil has forged to himfelf a ftrange Fool s-play, where he can aft his 
Deceptions with his feveral Interludes, and Difguifes, and demean himfelf like an apijh 
Fcol y and transform himfelf into monftrous, ftrange, and hideous Shapes and Figures, 
and mock at the Image of angelical Simplicity and Obedience. And this was his Aim and 
Intent, for which he departed from the Harmony of the angelical Choirs : For the Scrip 
ture fays, flat be was a Murtberer and Lyar from tbe Beginning ; his juggling Feats and 
Fifticns are mere ftrange Figures and Lies, which God never formed in him, but he 
brings them to Forms- and Shapes in himfelf; and feeing that they are contrary to his 
Creation, they are Lies and Abominations. 

20. He was an Angel, and has belied his angelical Form, and Obedience, and is 
entered into the Abomination of Fictions, Lies, and Mockeries ; he has awakened the 
envious, baleful Forms, and Properties of the dark World in his Center, whence Wrath 
and Iniquity fpring : He fate in heavenly Pomp and Glory, and introduced his hatcrul 
Defire, and malicious Will, into the Eficnce, viz. into the Water- fource,. and caft forth 

4 

his Streams of Enmity and Malignity. 

21. His Properties were as the venomous Stings of Serpents, which he put forth out 
of himfelf .- When the Love of God was withdrawn from him, he figured his Image 
according to the Property of the wrathful Forms, (wherein there are alfo evil Beafts, and 
Worms in the ferpentine Shape) and infe&ed y or awakened the Sal-niter of the Center of 
Nature in the cxprefTed Eflence, in the Generation of the Eternal Nature ; whence the 
Combat arofe, that the great Prince Michael fought with him, and would no longer 
endure him in Heaven amono; the Fellowship of the holy Angels. 

22. For which Caufe the V/ill of the Alyfs % viz. of the Eternal Father, moved itfclf, 
and fwallowed him down, as a treacherous perjured Wretch, into the Gulf znd Sink of 
eternal Darknefs, viz. into another Principle : The Heaven fpcwed him out of itfelf ;. 
befell into the Darknefs as Lightning, and he loft the Manfion of God in the Kingdom of 
Heaven, in the holy Power, and all his Servants with him : There he has the Mother 
for his enchanting- Delufions > there he may play them juggling Feats, and antlck Triffo. 



3 8 Of tie Creation of Heaven r , Parti. 

^3. Moreover, we are to know, that he had his royal Scat in the Place of this World: 
Therefore Cbrijl calls him a Prince of this World y viz. in the Kingdom of Darkncis, in 
the Wrath, in the Place of this World. 

24. His kingly Throne is taken from him, and another has Poficffion of it in the 
heavenly World s Property, in the Place of this World : He (hall not obtain it again. 

25. Allb (at the Inftant of the Creation of the Stars and four Elements) another King 
/.., was eftablifhed over him, in this Place in the Elements; which although we could men 
tion, yet at prefent it remains in Silence, by Reafon of the falfe Magick ; alfo by Reafon of 
other Superftitions and Idolatries we will not fpeak any Thing of it jiere, and yet hint 
enough to our School-fellows. 




The Tenth Chapter. 
Of the Creation of Heaven , and t^e Outward World. 

fee ir.s ft range and wonderful to Reafin, to confider how God 
has created the Stars, and four i .lenient* ; cfp^cially when it contem 
plates, ar.d coniiclers of" the Farth with it^ hard Stones, and very 
rough, indigcfted, harfli Subdance, ;md f-rcs tliat there are great 
Stones, Rocks and Clitfs creai-jd, which arc in Pare uftkfs, and very 
often hindering to the Employment of the Creatures in this World. 
Then it thinks, Whence may this Companion arjfe in fo many Forms 
.and Properties ? for there are divers Sorts or Stones, divers Metals, and divers Kinds of 
Earth, whence manifold Herbs and Trees grow. 

2. Now when it thus mufes and contemplates, it finds nothing, but only that it 
.acknowledges, that there mud be an hidden Power and Might, which is abyfial and 
.unfearcbable, which has created all Things fo; and there it flicks; and runs to and fro in 
the Creation, as a Bird that flies up and down in the Air, and looks upon all Things, as 
.an Ox upon a new Door of his Stall, and never fo much as confiders what jtfelf is, and 
feldom reaches fo far as to know, that Man is an Image extracted out of this whole Being. 
It runs up and down as a Bead void of Underdanding, which defires only to eat and 
procreate ; and when it comes to its higheft Degree, as to fearch out and learn 
fomething, then it fearches in the outward Fiction, and Artifice of the Stars, or elfe in 
fome carved Work of outward Nature. It will by no means fimply and fincerely learn to 
know its Creator; and when it comes to pafs that one attains fo far, as to teach the 
Knowledge of him, yet then it calls him a Fool, and fantadick, m& forbids him the 
precious Underdanding of God, and imputes it to him for Sin, and reviles him therein. 

3. Such mere Animals we are, fince the Fall of Adam, that we do not fo much as once 
confider that we were created in the Image of God, and endued with the right natural 
and genuine Under/landing both of the Eternal and Temporal Nature, fo as to mind and 
bethink ourfelves, by great Earnedncfs, to re-obtain that which we have lod. Whereas 
we have yet that very firft Soul, wherein the true Underftanding lies, if we did birr 
fcrioufly labour to have that Light, which we have loft, to fhine again in us; which yet 
is offered to us out of Grace. 

4. Therefore there will be no Excufe at tie great Day of the Lord, when God /ball judge 
jhefecret an.d hidden Things of Mankind, becaufe we would not learn to know him, 



Ghap. 10. and tie Outward World. 39 

obey his Voice, which daily has knocked amongft us, and in us, and refign up ourfelves 

unto him that fo our Undemanding might be opened. And a very fevere Sentence (hall 

he receive, who will undertake to be called Matter, and Rabbi, and yet neither knows 

the Way of God, or walks therein, and that which is yet more heinous, * forbids tboft < Or hinders. 

that Defire to know, and walk therein. 

5. The Creation of the outward World is a Manifeftation of the inward fpiritual My- 
&ery, viz. of the Center of the Eternal Nature, with the holy Element, and was brought 
forth by the Eternal Speaking Word, through the Motion of the inward World, as a 
Spiration; which Eternal Speaking Word has exprefied the Efience out of the inward 
Spiritual World; and yet there was no fuch Efience in the Speaking, but was only as a 
Breath or vaporous Exhalation in refpect to the Internal, breathed forth, both from the 
Property of the dark World, and alfo of the light World ; and therefore the outward 
Eflcnce of this World is Good and Evil. 

6. And we are with full and punctual Exactncfs to confider of this Motion Q{ the Eter 
nal Myftery of the Spiritual World, i. How it came to pafs that fuch a wrathful, 
rough, grofs, and very conjunctive Eflence and Dominion was brought forth and made 
tnanifeft, as we fee in the outward Forms of Nature, as well in the moving Things, as 
in the Stones and Earth. 2. Whence fuch a Wrath did arife, which has compacted and 
introduced the Powers of the Properties into fuch a harfh Nature [or rude Quality,] as 
we fee in the Earth and Stones. 

7. For we are not to think that there is the like in Heaven, viz. in the Spiritual 
World ; in the Spiritual Work! there are only the Properties of Pqffibility, but not at all 
manifeft in fuch a harfh Property, but they are as it were fwallowed up, as the Light 
fwallows up the Darknefs, and yet the Darknefs really dwells in the Light, but not 
apprehended. 

8. Now we arc yet to fearch out, how the Defire of the Darknefs became manifeft in 
the Power of the Light, that they both came mutually into the Compaction, or Coagu 
lation , and yet it affords us a far greater and more profound Conficieration, that when 
Man could not ftand in the Spiritual Myftery of the Paradijical Property [and Lftate,] 
that God curfed this Compaction, r/z. the Earth, and appointed an earncft Judgement 
to feperate the Good in this Compaction again from the Evil ; fo that the Good muft thus 
ftand in the Curfe, that is, in Death. He that here fees nothing, is indeed blind. Why 
would God curfe his good Efience, if fomething was not come into it which was oppo- 
fite to the Good? Or is Gocl at Odds with himfelf, as Reafon would be ready to fancy? . 
For it is written in Mofes, that Gcd looked upon all that he had made, and behold it was very 
good. 

^. Now Man, for whofe S.ike the Earth was curfed, had not introduced any thing 
into the Earth, whereby it was now made fo evil, as to caufe God to curfe if, but only 
the falfc and faithlefs Imagination of his Defire to eat of the Evil and Good, fo as to 
awaken the Vanity, i iz. the Center of Nature, in him, and to know Evil and Good ; 
from which Defire the I lunger entered into the Earth,, whence the outward Body was 
extracted as a MaJ ", which let the Hunger of its Defire again upon its Mother, and 
raifed the Root of Vanity out of the dark Imprefiion of the Center of Nature ; whence 
the Tree of Temptation, viz. of Evil and Good, grew man ifc ft to him j and when he 
did eat thereof, the Earth was curfed for his Sake. 

10. Now if Man, by his powerful Defire, did awaken the Wrath in the Earth, what 
might then L :cifer be able to do, who was lik jvvife an enthroned Prince, and moreover 
had many Legions? Lucifer had the Will of the ftrong Might and Power of the Center 
of all Beings in himfcif, as well as Adam; Adam was only one Creature i but Lucifer 
was a King, and had a Kingdom in Poffdlion, viz. an Hierarchy^ in the Spiritual 

2 



40 Of tie Creation of Heaven^ Part I. 

World, viz. in the heavenly Sal-niter in the Generation of the Manifefted Word ; he 
was an enthroned Prince in the manifcfted Power of God : Therefore Chrift calls him a 
Prince of this World ; therefore he fate in the Efience, underfland in the Spiritual Ef- 
fcnce, whence this World was breathed forth as a Spiration. 

n. He it is that, by his falfe Defire, which he introduced into the Eflcnce, did 
awaken the Wrath in the Internal ; as Adam raifed the Curft\ he raifcd the Center of 
Nature with his dark wrathful Property in the like wrathful Properties. For he had 
frft awakened the Wrath of God in himfcif, and then this awakened Wrath entered into 
its Mother, viz. into the magical Generation, out of which Lucifer was created to a 
Creature ; whereupon the Generation was made proud and afpiring, contrary to the 
Right [or Law] of Eternity. 

12. Alfo he fate in his angelical Form in the good holy Eflence, as to the Genera 
tion of the Divine Mceknefs, and therein exalted himfelf to domineer in the Will of his 
Wrath -above the Mceknefs, as an absolute peculiar God, contrary to the Right of 
Eternity. 

13. But when the Speaking Eternal Word in Love and Anger, on account of his malicious 
Iniquity, did move itfclf in the Properties, f/z.~in the Effence wherein Lucifer fate, to 
caft this wicked Gueft out of his Habitation into eternal Darknefs, then the Eflence was 
compacted. For God would not allow that he fliould any longer have thefc manifefted 
Powers, wherein he was a Prince, but created them into a Coagulation^ and fpewcd him 
out of them. 

14. And in this Imprefllon, or Conjunction, the Powers, viz. the watery and oily 
Properties, were compacted j not that Lucifer did compact or create them, but the 
Speaking Word of God, which dwelt in the manifefted Powers and Properties, the fame 
took away the difobcdient Child s Patrimony, and caft him, as a perjured Wretch, out 
of his Inheritance into an eternal Prifon, into -.the Houfe of Darknefs and Anger, wherein 
he defired to be Mafter over the Eflence of God s Love, and rule therein as a Jugler 
nnd Inchanter^ and mix the holy with unholy, to act his juggling feats and proud 
pranks thereby. 

15. And we fee very clearly with quick-fighted Eyes that it is thus : For there is 
nothing in this World fo evil, but it has a Good in ir. The Good has its Rile ori 
ginally out of the good or heavenly Property, and the Evil has its Defcent from the 
Property -of the dark World \ for both Worlds, 172;. Light and Darknefs, are in each 
other as one. 

1 6. And therefore they alfo went along together into the Companion or Coagulation, 
and that from the Degrees of the Eternal Nature, viz. from the Properties to the Fire- 
Life, and alfo from the Properties in the oily and fpiritual watery Light s tflence. 

1 7. F or the Metals are in themfelves nothing elie but a Water and Oil, which are held 
by the wrathful Properties, viz. by the aftringent, auftere Defire, that is, by a fatur- 
nine, martial, fiery Property, in the Compaction of Sulphur and Mercury, to be one 
Body. But if I wholly cleftroy this Body, and feperate each into its own Property, then 
I clearly find therein the firft Creation, 

I. Saturnus ; Sal. 

18. As firft, according to the Property of the dark World, according to the qflringent 
Defire of the Fiat, viz. of the firft: Form to Nature, I find a Hardneis nnd Colclnefs; 
and further, according to this aftringent Property, a deadly baneful Jlinking Water, 
6.0m the aftringent Imprefllon > and thirdly, in this {linking Water, a dead Earth \ and 

5 fourthly, 



Chap. 10. and tie Outward World. 41 

fourthly, a Sbarpnefs like to Salt, from the native Right and Quality of the Aftringency. 
This is now the coagulated Effence of the firft Form of Nature, according to the dark 
World; and it is the Jlony Subftance, underftand the Grofnefcof the Stones, and of all 
Metals, fo likewifc of the Earth, wherein the mortal Part (or_the clofc-binding Death} 
is underftood. 

II. Mercurius. 

19. Secondly, I find, according to the fecond Form and Property of the dark Nature 
and World s Effence, in the Companion of the Metals and Stones, a bitter* com- 
punftive, raging EfTence, viz. a Poifon ; which makes a ftrong, harfh, noifome Talle 
in the Earth and (linking Water : And it is the Caufc of Growth, viz. the ftirring Life ; 
its Property is called Mercurius; and in the firft Form, according to the Aftringency, it 
is called Sal. 

; III. Sulplur. 

20. Thirdly, I find the third Property, viz. theAnguiJb-, which is the fulphureous 
Source, in which confifls the various Dividing of the Properties ; viz of the Effcnce. 

IV. Sal-niter. 

21. Fourthly, I find the Fire, or Heat* which awakens the Sal-niter in the fulphureous 
Source, which feverizes the Companion, and that is the Flagrat. This is the original 
Raifer of the Sal-niter out of the brimftony, watery, and earthly Property -, for it is the 
Awakener of Death, viz. in the mortal Property, and the firft Original of the Life in the 
Fire ; and even to the Fire the Property of the dark World reaches, and no further. 



V,,. V. Oil. 

" ( 

42. Fifthly, we find, in the Compaction of the Metals and Stones, an 0/7, which is 
fiteeter than any Sugar can be, fo far as it may be feperated from the other Properties. 
It is tte firft heavenly holy Effcnce, which has taken its Original from the Free Lubet : It 
is pure, and tranfparent. But, if the Firc-fource be fevered from it, (although it is 
impoflible wholly to feperate it, for the Band of the great triumphant Joy confifts therein) 
then it is whiter than any Thing can be in Nature : But by reafon of the Fire it conti 
nues of a rofy-red- t which the Light changes into yellow, according to the Mixture of" Or crim 
rcd and white, by reafon of the earthly Property, and predominant Influence of the Sun. r ". ^ 

23. But if the Artift can unloofe it, and free it from the Fire of the Wrath and other r 
Properties, then he has the Pearl of the whole World, underftand the Vintlure. For 
Virgin yenus has her Cabinet of Treafure lying there ; it is the Virgin with her fair 
Attire, [or Crown of Pearl.] 

24. O thou earthly Man, that thou hadft it yet ! Here Lucifer and Adam have negli 
gently loft it ! O Man ! didft but thou know what lay here, how wouldft thou fcek after 
it ? But it belongs only tothofe, whom God has chofen thereto: O precious Pearll How 
fweet art thou inthe new Birth ! How fair, and furpafling excellent is thy Lufter ! 

VOL. III. G 



42 Of the Creation of Heaven, Part I. 



VI. 7$ Living Mercury j Sound. 

25. Sixthly, we find in this oily Property a fovercign Power from the Original of the 
manifefted powerful Divine Word, which dwells in the heavenly Property, in which 
Power the Sound or Tone of Metals is diftinguiihed, and therein their Growth confifts. 
For here it is the holy Mercurius ; that which in the fecond Form of Nature in the Dark- 
nefs is compunftive, harfh, rigid, and a Poifon, that is here in the Free Lubefs Property 
(when the Fire in the Salnitral Flagrat has divided Love and Anger) a pleafant* merry 
Mercury* wherein the Joyfulnefs of the Creature confifts. 

26. And here, you Philofophers, lies the effectual Virtue and powerful Operation 
of your noble Stcne\ here it is called Tinfture. This Operation can tincture the difap- 
pcared Water in Luna ; for here your Jupiter is a Prince ; and Sol a King j and Virgin 
Venus* the King s fweeteft Spoufc; but Mars muft firft lay down his Scepter-, alfo the 
Devil muft firft go into Hell. For Chrift muft bind him, and tincture fimple Luna* 
which he has defiled, with the Oil of his heavenly Blood, that the Anger may be changed 
into Joy : Thus the Ar tift s Art is born > underftood here by the Children of the 
Myjlcry. 

[VII. EJfence; Body.] 

27. Seventhly, we find in the Seperation of the Compaction of the Metals a white- 
cryftallinc Water, that is, the heavenly Water, viz. the Water above the Firmament of 
Heaven, which is levered from the Oil, as a Body of the oily Property. It gives a 
white cryftalline Luftre in the Metals ; and Venus* with her Property, makes it wholly 
white, and that is Silver : and Venus in Sol, Gold\ and Mars in Venus* Copper \ and again, 
Venus in Mars , Iron\ Jupiter in Venus, Tin-, Saturn in Venus* Lead; Mercurius in Venus* 
Quickfiher -, and without Venus there is no Metal, neither fined, nor mineral. 

28. Thus underftand by Venus heavenly Effentiality, which confifts in an Oil and cry 
ftalline Water, which gives Body to all Metals, the fpiritual Body. Its own peculiar 
Effence* without the Influences of the other Properties, is the great Meeknefs and Sweet- 
nefs: Its real peculiar tfience is a fweet pure Water; but the Power of the manifefted 
Word feperates the boliejl through the Fire into an Oil ; for in the Oil the Fire gives a 
Shine and Lufter : When the Fire taftes the Water in itfelf, then out of the Tafte it 

* Text, O- gives an Oil; thus the Oil is fpiritual, and the Water corporeal ; the Oil is a * Body of 
put. the Power ; and the Water a Body of the Properties, which are living in the Oil, and 

make or uie the Water fora Manfion. In the Water the elemental Life confifts ; and in 
y Or Life of the Oil the 1 fpiritual Life ; and in the Power of Oil the divine Life, viz. the Life of the 
the Spirit, cxprefled Word, as a Manifcftation of the Deity. 

29. Now we fee here, how in the Completion of the Verbum Fiat the Holy entered 
along with the Unholy into ; Coagulation ; for in all Things there is a deadly, and alfo a 
living Water j a mortal poiicinul Virtue, and a good vital Virtue ; a grofs, and a fubtle 
Power ; an evil, and a good Quality ; all which is according to the Nature of God s 
Love and Anger. 

30. The Grofnefs of the Stones, Metals, and Earth, proceeds from the Property of 
the dark World, all which is in a mortal [Property,] underftand the Subjiance and not the 
Spirit. The Spirit of the Grofnefs is in the poifonful Life, in which Lucifer is a Prince of 
this World. 



Chap. 10. and tie outward World. 43 

*r But the heavenly Part holds the Grofnefs and poifonful Source captive, fo that the 
Devil is the poorcft Creature in the Effcncc of this World, and has nothing in this 
World for his own Poffcffion, buc what he can cheat from the living Creatures which have 
an Eternal Being; that they enter with the Defirc into the Wrath of the Eternal, viz. 
confent to his juggling Incantations. . 

02 If we would rightly confider the Creation, then we need no more than a divine 
I>ht and ContempM?n. It is very eafy to the illuminated Mind, and may very well be 
fearched out. Let a Man but confider the Degrees of Nature and he fees it very clearly 
in the Sun Stars and Elements : The Stars are nothing clfe but a cryftallme Water-fpint, ^ 
vet not a material Water, but Powers of the Salnitral Flagrat in the Fire. 

27 For their Orb, wherein they (land, is fiery, that is, a Salnitral Fire, a Property 
of the A^*r of the Earth, Metals, Trees, Herbs, and the three Elements Fire Air, 
and Water. What the Superior is, that is alfo the Inferior ; and that which I find in 
the Comp*ak>n of the Earth, [that is likewife in the Aftrum, and they belong both J Or Con 

l B /4 hC The S ^rU n betokens the Spirit, and the Earth the Body. Before the Creation, J> Or Conftel- 
all was mutually in each other in the Eternal Generation ; but in no Coagulation, or* 
Creator but as a powerful wreftling Love-play, without any fuch material Subftance. 

7* But it was enkindled in the Motion of the Word, viz. the VcrbumFiat, and 
therewith the Inflammation in the Sal.nitral Flagrat i each Property divided itfdf in il :lf< 
and was amafled by the awakened ajtringent ImprcfTion (viz. the firft Form ot Nature, 
which is called the Fiat,) and fo each became coagulated in its Property ; the Subtle in its 
Property, and the Grofs in its Property; all according to the Degrees^ as the eternal 
Generation of Nature derives itfdf from the Unity into an infinite Multiplicity. 

*6 Good and Evil are manifeft in the Ajlrum. For the wrathful fiery Power of the e O r Conflel, 
Eternal Nature, fo alfo the Power of the holy fpiritual World, is manifeft m the Stars, lation. 
as an efiential Spiration -, and therefore there are many obfcure Stars, all which we fee 
not, and many light Stars which we fee. . . 

37 We have a Likenefs of this in the Matter of the Earth, which is fo manifold, 
whence divers Sorts of Fruit grow, viz. according to the Properties of the fupenor * 

Spheres: For fo is the Earth likewife (being the groflcft Subftance) where the mortal 
Water is coagulated. . 

S The Earth was coagulated in thcfeventb Form of Nature, viz. in the Enence-, 
for Vis that fame Eflence which the other fix Properties make in their Define. It chiefly 
confifts in feven Properties, as is above mentioned. But the unfolding or various Expli 
cation of the Properties, is effected in the Sal-nitral Fire, where each Property again 
explicates itfelf into feven ; where the Infinity and great Po/tbility anfes, that of one "Or Potency. 
Thine another can be made, which it was not in the Beginning. 

20 The Beincr of all Beings is only a magical Birth [deriving itfelfj out of one only 
into an Infinity ;the One is God, the Infinite is Time and Eternity, and a Mamfeftation 
of the One ; where each Thing may be reduced out of one into many, and again out of 



! The Fire is the chief Workmafler thereto, which puts forth from a fmall Power a 
little Sprout out of t^c Earth, and difplays it into a great free with many Boughs, Bran 
ches, and Fruits, and again confumes it, and reduces it again to one Thing, viz. to 
Afhes and Earth, whence it firft proceeded. And fo alfo all Things of this World enter 
again into the Gnc from whence they came. . Or can ma- 

41. The Eflence of this World may eafily be fearched out, but the Center or Point 



4** 1 nc Z.MJCIIV-C ui tula i */ / * . - .. defcribe ar 

Motion will remain dark to Reafon, unlefs there be another Light in it. It ^PP oles demon a; a te 
that it has it in the e DV^, and can meafure it ; but it has it not in the Vndtrjt anting. it . 

Gz 



44. Of the Creation of Heaven ^ Part L 

41. When weconfider the Hierarchy, and the Kingly Dominion, in all the three Prin 
ciples in the Place of ihis World, fo far as the Verbum Fiat reached forth itfelf to the 
Creation of the outward World, with the Stars and Elements, then we have the Ground 
CentralFire, of the f Punftum* and the royal Throne, of which the whole Creation is but a Member, 
or radical ^ p or t he Stars and four Elements, and all whatever is bred and engendered out of 

I^nVof Mo- tncm - a d " ve therein, hang [or belong] to one Pun^tum, where the divine Power has 
lion, the Vir- manifefted itfelf from itfclf in a Foim\ and this Puncium (lands in three Principles, viz. 
tueof the in three Worlds. Nothing can live in this World without this Punttum\ it is the only 
Light. Caufe of the Life and Motion of all the Powers ; and without it, all would be in the 

Or eternal Stillnefs, without Motion. 

Silence. ^ t> p or jf tnerc W ere no Light, then the Elements would be unmsveable ; all would be 

an aftringent, harfh, Property, wholly raw and cold j the Fire would remain couched in 
the" Cold j and the Water would be only a keen Spirit, like to the Property of the Stars -, 
and the Air would be hid in the Water- fource, in the Sulpbur t and be a fiilJ, unmoving 
Eflcncc. 

45. We fee, in very Deed, that {he Ligbt is the only Caufe of all Stirring, Motion, 
and Life : For every Life defires the Power of the Light, viz. the difclofed Punftum\ 
and yet the Life is not the Punftum, but the F"orm of Nature; and if this Punttum did 
not itand cpen^ then the Kingdom of Darknefs would be manifeft in the Place of this 
"World ; in which [Place of Wrath] Lucifer is a Prince, and poddies the princely Throne 
in the Wrath of the Eternal Nature, in the Place of this World. 

46. Therefore, Oh Man ! confider with thyfclf, where thou art at home, viz. on one 
Viz. as to k Part, in the Stars andfcur Elements ; and on the other Part, in the dark. World, among 
thy Body and tjje ) m 7j . an d, as to the third k Part, in the Divine Power in Heaven. That Property 

outward Car- ,.,. rt i A i n > , 

cafe of Clay, which is Mailer in thee, its servant thou art. Adorn and vapour as irately and glo- 
thou art a rioufly in the Sun s Light as thou wilt, had thou not the eternal [Light,] yet thy Foun- 
Gucft for a ta j n foall be made manifcft to thee. 

while in this H.mmcll und F.rJ cn 

4 7* ^ l ^ c two ^ T rc ^ s {Hwvt >i and Earth} we underhand the whole Ground of the 
in the Creation , for the Underftanding is couched in the Language of Nature, in thofe two 

Vauitv of Hitr.mell 

Time Words. For by the Word (fle.iven) is under flood the Spiration of the Vcrl-um-Fiat^ 

yiz. as to whicli created tliat Efience (wherein Lucifer was enthroned) with the creative Word out 
the Soul m o f j t f e lf that is, out of the fpiritual, holy World, into a Time or Beginning. And bv 

ftsoxvnfelf I;K , C|I * 

f ad B c [" turC " trie Word (Eattb) is underftood the Wrath in the EfTence, that the Eflenceuas amafTcd 
withooMhe n tne Wrath, and reduced out of the Properties of the dark Sulphur, Msrcury^ and .W/, 
flivLiie Li^ht viz* out of the Poweis of the Original of Nature, aad introduced into a Ciwfafiun or 
or Rc^cncr.1- Coagulation. 

jThSlML ** lhis Coa P uIaiion s the fyhM C^r] the other Syllable (Je or den) is the Ele- 
k As to thy mcnt : For the Earth is not the Element, but the [Element is] the Moving, viz. the 
divinclmage, power, whence it was coagulated j this is that Element which i> fpiritual, and takes its 
and Spim of tme Qrjfrinal in the Fire, where the Nature, which is a fenfeleis Lire, dies in the Fire; 
eternal Light! * rori w h c > tyi J g w Mortification there proceeds forth a living Motion -, and from thar, 
Eidcn. which is mortified [in the Fire,] a dead Matter, viz. Earth; and a dead Water-, and alfo 
a deadly Fire ; and a venomous Air ; which makes a dying Source in the earthly Bodies. 

49. When Nature was enkindled, the Element unfolded, [and ciifplayedj itfelf imo 
four Properties* which yet in itlelf is only one.. The real Element dwells in the EiTcnce 
which is mortified in the Fire, otherwile the Earth could bring forth no Fruit : Thofe 
which now are called the four Elements, are not Elements, but only Properties of the 
true Element : The Element ij neither hot nor cold, neither dry nor moift i it is the 



Chap, 10. and tie outward TVorld. 45 

Motion or Life of the inward Heaven, r/z. the true angelical Life, as to the Creature; 
it is the firil divine Manifcftation out of the Fire, through Nature. When the Proper 
ties of the eternal Nature work therein, it is called Paradife. 

m fnmmell . 

co. By the Word (Wa-i-en) is understood how the Water, wz.-the Grofnefsin the mor 
tal Part, was coagulated, and federated from the holy crflalline Water, which is fpiritual j 
wherewith the material Time began, as an Effcnce exprefled [or fpirated] out of thej^f- 

51. The fpiritu al Water is living, and the fpirated is lifelefs, fenfclefs, void of under- 
flanding, and is dead, in reference to the living Water, of which Mofes fays, God has 
feperattd it from tbe Water above lie Firmament. 

52. The Firmament is another Principle, viz. another Beginning of Motion. Tbe. 
Water above tbe Finncmcnt is the fpiritual Water, in which the Spirit of God rules and 
works : For Msfes fays alfo, the Spirit of God moves upon the Water; for the fpiritual 
Element moves in the four Elements ; and in the fpiritual Element tbe Spirit of God 
ms-vts en tbe fpiritual Water; they are mutually in each other. 

53. The Heaven v, he rein God dwells is the holy Element ; and the Firmament, or 
Gulf between God and the fonr Elements, is the Death ; for the inward Heaven has 
another Birth, (that is, another Life) than the external elementary Life Jias. Indeed,- 
they are in one another, but the one does not apprehend the other ; as Tin and Silver 
nevcrmix rightly together : For each is from another [orfeveral] Principle, although they 
rcfimble each other, and have very near Affinity with each other ; yet they are as the 
ii.wcrd and outwatd Water to one another, wherein alfo they are to be underftood ; for 

the inward and outward Venus are n Stcp-JiJlers ; they come indeed from one Father, but Half-fiftcrs. 
they have tw Mothers , the one whereof is a Virgin, the other defloured ; and therefore 
they are Operated till the Judgment of God, who w\\\ purge away her Reproach and Shame 
through the Fire. 

54. Mofes writes, that God created tbe Heaven out of tbe Midjl of tbe Water. . It is-vcry 

riiihii the A fir urn is an external Water-fpirit, viz. Powers of the outward Water , and "Understand 
the material Water is the Body wherein the Powers work-, now the fiery, airy, and alfo ^L^^^ 
earthly Source, is in the sljlrum: The like is alfo in the material Water. The fuperior w {ol c Starry 
\AJlrum] is the Life and Dominion of the Inferior, it enkindles the Inferior, whereby the Heaven, with 
Inferior does ad, move, and work; the Inferior is the. Body or Wife of the Superios ; -jj 1 ^ 5 p wers 
indeed the Superior is couched in the Inferior, but as weak and impotent. influence*, 

55. And the Superior would be likewife as weak and impotent as the Inferior, if it was nnc i Conftel- 
not enkindled by the Light of the Sun ; the fame is the Heart of all external Powers ; and lations, inter- 
ie is ilie open PunFlum even to the tenth Number. If we were not fo blind as to contemn "^ *" d cx ~ 
all that we lee not with our Caives-eyes, it were right and requifite to reveal it; but 

feeing God has hid the Pearl, and alfo himfelf, from the Sight of the Wicked, 
therefore we let it alone, yet hint enough to our School-fellows ; we will not give our Pearl 
to Befljls. 

56. Thus we underftand what the outward Heaven is, namely, the Powers or Concep 
tion of the Water : The Word, or Power Fiat, which began with the Beginning of the 
World, is yet .dill F creating ; it yet continually creates the Heaven out of the Water; P Or in the 
and tbe Spirit of God ftill moves upon the Water ; and the holy Water is yet continually creating, 
feperated from the Water under the Firmament. 

57. This holy Water is that, which Chrift told us, that he would give M to drink, that 
Jbovld fpring up in us to a Fountain of eternal Life. The holy, heavenly Corporality con- 
fifts therein ; it is the Body of Cbrifi which he brought from Heaven, and by the fame 
introduced heavenly Paradifical Effentiaiity into our dead or decayed Body, and quick.- 



4.6 Of the Creation of Heaven, &c. Part I. 

n Mark or encd ours in his i underftand in the < Aim of the Covenant in the Eflencc of Mary, as /hall 
Limit. be mentioned hereafter. 

Baptifmand 58. In this heavenly Efience the Te/tements of Chrift confift : And this holy Eflenc 
the Supper. o f the heavenly, holy Virginity, with the holy Tinfturf, has dfjlroytd Death, and bruifcd 
tbe Head of the Serpent s Might* in the Wrath of God; for the divine Power is the 
higheft Life therein. t 

59. Thus we underftand how the holy Heaven, wherein God dwells, moves in the 
Fiat or the created [Heaven,] and that God is really prefent in all Places, and inhabits all 
Things i but he is comprehended of Nothing. He is manifeft in Power in the inward 
Heaven of the holy Eflentiality, viz. in the Element. This bcly Element (in the Begin 
ning or Inchoation of the four Elements) penetrated through the Earth, and fprang [or 
budded] forth in the holy Power s Property, and bore Fruits, of which Man fhould have 
eat in a heavenly Manner : But when it difappeared in Man, the Curfe entered into the 
Suppreflcd. Earth, and fo Paradife was quaJJjed in the four Elements, and continued retired in itfelf 
in the inward Element. There it ftandsj?/ open to Man, if any will depart from this 
World s Effence, and enter into it upon the Path which Chrift has opened. 

JJ Centrum 60. The Punftum of the whole created Earth belonged l to the Center of Sol, but not 
Solu, to the anv more at prefent : He is fallen who was a King ; the Earth is in the Curfe, and become 
Sur ttr< c a peculiar Center j whereunto all whatfoever is engendered in the Vanity, in the four 
"OrCrcation. Elements, does tend and fall ; all Things fall to the Earth ; for the u Fiat is yet in the 

* Or draws Deep, and * creates all earthly Eflence together to the Judgement of God for Seperaticn. 
or concretes. lt We mean not, that the Earth came * wholly from the Place of the Sun, but from 

* Or " ! > - the whole Sphere, out of both the internal fpiritual Worlds ; but it has another r A, B, 
tionand un- C, in that the Earth belongs to the Judgement of God for Seperation j then it fliall be 
demanding, manifeft why it is faid, It belongs to the Punllum of Sol. 

62. For the Worft muft be a Caufe of the Beft : The eternal Joy confifts in this, that 
we are delivered from Pain : God has not eternally rejected his holy hflence, but only the 
Iniquity, which mixed itfelf therein : But when the ryjlalline Earth mall appear, then will 
be fulfilled this Saying, It belongs to the Punftum of Sol. Here we have hinted enough 
to the Understanding of our School-fellows ; but further we muft here befilent. 



The Eleventh Chapter. 

Of the. Myjlcry of the Creation. 

r 

E Reafon of the outward Man fays, Whence is it, that God has 
not revealed the Creation of the World to Man ; that Mofes, and 
the Children of God, have wrote fo little thereof, feeing it is the 
greateft and moft principal Work, whrreon the main depends ? 

2. Yes! dear Reafon, fmell into thy own Bofom. Of what does 
* f avour - Contemplate thy own Mind. After what does it long ? It 
is likely, after the cunning De/u/ions of the Devil : Had not he known 
this Ground, very like he had been yet an Angel ; had he not feen the magical Birth in his 
high Light, then he had not defired to be a felfifh Lord, and Maker in the Efience. 

3. Why does God hide his Children, which now receive the Spirit of Knowledge with 
the Crofsy and caft them into Tribulation, and Mire of Vanity ? For certain, for this 
5 




Chap. ii. Of the Myjlery of the Creation. 47 

Krafon that they might play the Tune of Mifcrere, and continue in Humility, and not 

tort in this Life with the Light of Nature: Elfe if they fhould efpy, and appre- Ttxt, Time. 

hend what the divine Magick is, then they might alfo Defire to mutate the Devil, and 

do as Lucifer did, for which Caufe it is hid from them : And neither Mofes, or any other, 

dares write clearer thereof, till the Beginning of the Creation beholds the End of the 

World in itfelf ; and tben it muft ftand open. 

4 And therefore let none blame us , for the time is come about, that Mofes puts 
away bis Vail from his Eyes, which he hung before his Face when he fpoke with Ifrael 
after the Lord had fpoken with him : Mofes defired to fee it, in that he faid, Lord, if I 
have found Grace in thy Sight, let me fee thy Face; but the Lord would not, and laid, Thou 
(halt fee my back Part ; for none can fee my Face 

c Now the Eye of God was in Mofes, and in the Saints; they have feen and fpoken 
in the Spirit of God, and yet had not the entire Vifion of the fpiritual Birth in them, but 
at times only, when God would work Wonders -, as by Mofes, when he performed the 
Wonders in Egypt ; tben the divine Magick was open to him, in like manner, as in, 

the Creation. 

6 And this was even the Fall of Lucifer ; that he would be a God of Nature, and 
live in the rranfmutation : And this was even the Idolatry of the Heathens ; in that they 
underftood the magical Birth, they fell from the only God to the magical Birth of Na 
ture, and chofe to themfelves Idols out of the Powers of Nature. 

7. For which Caufe the Creation has remained fo obfcure ; and God has covered his 
Children, in whom the true Light fhone, with Tribulation, that they have not been 
manifeft to tbemfelves ; feeing Adam alfo, according to the fame Luft, did imagine to 
know and prove the Magick, and would be as God ; fo that God permitted htm, that he 
defiled the heavenly Image with the Vanity of Nature, and made it wholly dark and 
earthly; as Lucifer Mo did with the Center of Nature, when he, of an Angel, became 

a Devil. > 

8. Therefore I will ferioufly warn the Reader, that he ufe the Magick right, viz- in 
true Faith and Humility towards God -, and not meddle with Turba Magna in a magical 
Manner, unlefs it conduces to the Honour of God, and Salvation of Mankind. 

9. For we can fay with Truth, that the VerbumFiati* yet creating : Although it 
docs not create Stones and Farth, yet it coagulates, forms and works ftill in the fame 
Property. All Things are pojjible to Nature , as it was pofliblc for it in the Beginning 
to generate Stones and Earth , alfo the Stars and four Elements ; and / / did produce them, 
or work them forth out of one only Ground , fo it is ftill to this Day : By the ftrong 
Defire,(which is the magical Ground) all Things may be effected, if Man ufes Nature 
right, in its Order to the Work. 

10. All Eflences confift in the Seven Properties. Now he that knows the EfTence, he 
is able, by the fame Spirit of that Ejfence, whence it comes to be an EflTence, to change 
it into another Form, and liktrwife to introduce it into another Eflence; and fo make of 
a good Thing an Evil, and of an evil Thing a good. 

1 1. The Rranfmutation of all Things muft be effected by Similarity, viz. by its own , ^ffimula- 
native Propriety ; for the Alienate is its Enemy : Like as Man muft be regenerated again tion or Like- 
by the divine Efientiality in the Similarity, by the Similarity in hisHotinefj of the divine "<*> 
Efientiality, which he loft. 

12. And as the falfe b Magift wounds Man through Inchantment with the Aflimulate, b Magm or 
and through the Defire introduces Evil into his Evil, viz. into the Aflimulate ; and as Magician. 
the upright, holy Faith, or divine Deftre, allo enters into the Aflimulate, and defends 

Man, fo that the faife Defire takes no Hace ; thus all Things confift in the Affimulate. 

13. Every thing may be introduced into its Aflimulate - f and if it comes into its Affi- 



48 Of the Mjjlery of the Creation. Part I. 

mulatc, it rejoices in its Property, be it Good or Evil, and begins effefluatty to work ; as 
is to be Teen both in Good and h.vii. 

14. As for Example: Let a Man take down a little Pcifon\ it will prefentljr receive, 
with great Defire, the Poilbn in the Body, which before re/led, and therein ftrengthen 
itfclf, and begin to work powerfully* and corrupt and deftroy the Contrary^ viz. the 
Good : And that now which the Evil isabk to do in its Property, thatlikcwiie the Good 
can do in its Property, when it it fried from the Wrath, it may allb introduce its Afli- 
mulate into the real true Jcy. 

15. The Efience of this World confifts in Evil and Good -, and the one cannot be 
without the other: But this is the greatell Iniquity of this World, that the Evil over 
powers the Good, that the Anger \* ftrongsr therein than the Love ; and this by reafon 
of the Sin of the Devil and Men, who have difturbed Nature by the falfe Defire, that it 
mightily and effectually works in the Ii r<:tb, as a Poilbn in the Body. 

1 6. Othcrwifc, if Nature, in its Forms, did ftand in the Propeny in equal Weight, 
and in equal Concord and Harmony, then one Property would not be manifcil above the 
other; Heat and Cold would be equally poized in the Operation, and Qualification; 
and then Paradife would be dill upon the Earth : And though it was not without Man, 
yet it would be in Man, if his Properties were in equal Weight [Number and Meafurc, 
ithey did yet ftand in the Temperature] then would he be incorruptible and immortal. 

17. This is the Dcr.tb and Mifery of Man, and all Creatures, that the Properties are 
divided, and each afpiring in itfclf, and powerfully working, and acting in its oxn Will; 
whence Sicknefs and Pain arife : And all this is rifen hence; when the one Element did 
manifeft and put forth itfelf into four Properties, then each Property defircd the AJJimu- 
lafe, viz. an Eflcnceout of and according to itfelf, which the altringcnt Fiat imprcfled, 
and coagulated, fothat Earth and Stones were produced in the Properties. 

18. But now we are to confider of the greateil Myftcry of the outward World (Between 
the Elements and the AJlrum : The Elemental Spirit is feverizedfrom the \ftral Spirit, arid 
yet not parted afunder, they dwell in each other as Body and Soul ; out the one is not 
the other : The aftral Spiric makes its Bodies as well as the elemental, and that in all 
Creatures, in Animals and Vegetables. 

19. All Things of this World have a twofold Body, viz. an Elemental from the Fire, 
Air, Water, and Earth, and a fpiritual Body from the AJlrum ; and likewife a twofold 
Spirit , viz. one Aftral, and the other Elemental. 

20. Man only (among all the earthly Creatures) has a threefold Body and Spirit , for he 
has alfo the internal, fpiritual World in him; which is likewife twofold, viz. Light, and 
Darkncfs ; and alfo corporeally, and fpiritually : This Spirit is the Soul ; but this Body is 
from the Water of the bcly Element, which died in Adam ; that is, dilappeared as to his 
Life, when the divine Power departed from him, and would not dwell in the awakened 
Vanity. 

21. Which bJy Body muft be regenerated, if his Spirit will fee God\ otherwife be cannot 
fee him. Except he be again born a-new of the IVaterof the holy Element, in the Spirit of 
God (who has manifefted himfelf in Chrift with this fame Water-fource, that his difap- 
peared Body may be made alive in the holy Water and Spirit) he has no Senfe nor Sight 
in the holy Life of God. 

22. This twofold outward Body is now punctually to be pondered, and confidered of, 
if we would underftand Nature : And without this Undemanding, let none call himfelf a 
M-iltir, [or learned,] for in thefc (Badics) the Dominion of all external Creatures and 
lifiences is couched : They oftentimes arc contrary one to another ; whence Sicknefs, 
Corruption, and Death arifes in the Body, that one ffperates from the other. 

23. Thcjydcreal Body is the higheft, excepting the divine in Man ; the elemental Body 

is 



Chap. ii. Of the Myflery of the Creation. 49 

is only its Servant or Dwclling-houfe, as the four Elements are only a Body or Habitation 
of the Dominion of the Stars. 

24. The elemental Spirit and Body is inanimate and void of Underftanding ; it has only 
Luft and Defire in it ; Vegetation is its right Life : For the Air has no Underftanding 
without the Ajlrum ; the Ajlrurn gives the diftinct Underftanding of the Knowledge of 
all Eflences in the Elements. 

25. But the inward Light, and Power of the Light, gives in Man the right divine 
Undcrjlanding. But there is no right divine Apprehenfion in thefydereal Spirit ; for the 
Ajlrum has another Principle j the fydereal Body dwells in the elemental, as the Light- 
world in the Darknefs ; it is the true rational Life of all Creatures. 

26. The whole Ajlrum is nothing elfe but the external exprefled Word in the Sound; 
it is the Inftrument whereby the holy, eternal Speaking Word fpeaks and forms exter 
nally : It is as a great Harmony of unfearchable manifold Voices and Tunes of all Manner 
of Inftruments, which play and melodize before the holy God. 

27. For they are mere Powers, which enter into and mutually embrace each other; 
whence arifes the Sound in the Eflence, and the Defire, viz. the Fiat receives this Sound, 
and makes it fubjtantial: This Subftance is a Spirit of the Stars, which the Elements 
receive ir.to them, and coagulate it in them, and hatch it, as an Hen her Eggs; whence 
the true rational Life is in the Elements ; and thus alfo the fydereal Spirit is hatched, and 
coagulated in all Creatures. 

28. .For the Male and Female mutually caft a Seed into one another ; which is only a 
Sulphur of the Ajlrum and four Elements, afterward it is hatched in the Matrix, and 
coagulated to a living Spirit. 

29. And when the Fire is enkindled in the Seed which is fown in the Matrix, the 
Spirit fevers itfelf again from the Body, as an Appropriate, as the Light from the Fire, 
according to the Right of the eternal Nature, and two become manifeft in one, viz. a 
fpiritual Body from the Aftrum, and a flefhly Body from the four Elements. 

30. And this fydereal Spirit is the Soul cf the great World, which depends on Punflum <.y. 
Solis, and receives its Light and Life from it j as all the Stars take Light and Power from 

the Sun, fo likewife their Spirit. 

31. The Sun is the Center of the Ajlrum, and the Earth the Center of the four Ele 
ments; they are to one another as Spirit and Body, or as Man and Wife : Although the 
Aftrum has another Wife, where it hatches its Eflence, viz. the Moon, which is the 
Wife of all the Stars, but especially of the Sun ; I mean it in the Efience of Opera 
tion. 

32^, Not that we mean, that the Ajlrum is wholly rifen from the P-ttnflum of Sol, in 
that I call it the Center of the Stars ; it is the Center of the Powers ; the Caufe that the 
Powers of the Stars act in the EJJcnce ; it opens their Powers, and gives its Power into 
them, as a -Heart of the Powers ; and they mutually rejoice in its Effence, that they are 
moved to aft or dcfire in its Effenee. 

33. And even here lies the great Myftery of the Creation, viz. that the Internal (viz. 
God) has thus manifcfted himfelf with his eternal Speaking Word, which he is himfelf. 
The External is a Tjy/v of the Internal : God is not alienate : /;; him all Things. live and 
vtcvt, each in its Principle and Degree. 

24. The outward Properties dwell in themfelves in the External, viz. in the exprejfid 
Word, and are wholly External; they cannot in their own Strength reach the Powers of 
the holy World ; only the holy World penetrates them ; it dwells alfo in itfelf. But in 
the Punffum of Sol the eighth Number is open, viz. the Eternal Nature, the eternal magi 
cal Fire ; and in the Fire the eternal Tinflure, which is the ninth Number ; and in the 
fintlurc the Crofs, where the Deity manifefts itfelf, which is the tenth Numbr, ; and 

VOL. JH. II 



50 Of the fix Days Worls. Part I. 

Or from. beyond this Manife/lation is the eternal Underftanding, viz. the ONE (that is GV, 
JEHOVAH) viz. thcJBrSSE. 

35. /v r 0/ //?/ God is divided [or far off^\ only we (peak of his Manifeftation ; from 
what Ability and Power the Sun has its fhining Lufter ; that the fame is immutable, fa 
long as Time endures; namely, from the Lufter of the fiery TinHure of the eternal, fpiri- 
fuaf, magical Fire. 

, 36. For its Lufter or mining Light has a Degree of a more deep Original than the 
external World has manifcft in itfelfj this the wife Heathens have obferved, and adored 
it for God, feeing the true God, who dwells without all Nature in himfclf, was not known 
to them. 




: > - -, . , .">: : / " \ -\"M: ?;"_, 

f >M **!* l***4"H>+*** ***f ************ + .> *H I* 

The Twelfth Chapter. 

.1 , .-...: l; - ; - 

Of the Jix Days Works of the Creation. 

.)> , . v J 

... ! . . 

H AT God has created Heaven and Earth, and all flings In fix Days, 
as Mcfes fays, is the greateft Myftery, wholly hidden to the external 
Reafon : There is neither Night, Morning or Evening, in the Deep 
N* above the Moon, but a continual Day from the Beginning out of the 
outward World, even to the End of the fame. 

2. And although the Creation was finiflied in fuch a Time as in 
the Length of fix Days, yet the Days-works have a far more fubtle 
[or abftrufe Meaning,] for the Seven Properties are alfo underftood therewith ; fix whereof 
belong to the adtive Dominion to Good and Evil ; and the Seventh (viz. the EiTence) is 
the R(Jl : Wherein the other Properties reft, which God has exprefled, and made 
vifible. 

3. We have in the Dominion of the Planetary Orb the Figure, how the fix Properties 
- of the Active Life (which reft in the Seventh) have in fix Days introduced and manifefted 

themfelves out of the inward fpiritual World in an external vifible World of four Ele 
ments. For the Planetary Orb has its Rife from thePuftftutn of Sol\ for there was the 
royal Place of the Hierarchies ; of which the whole Circle (between the Stars in the inter- 

* Body. nal and external) is a Member or d Corpus. 

4. But feeing the Prince of the Hierarchies (when he fate in the heavenly Eflcnce in the 
x Reft) did fail, and afpired after the Center of the Eternal Nature, he wascaft into the Dark- 

nefs; and God, by his Motion, create4 him another Prince out of this Place (but 
without divine Underftanding) for a Ruler of the -EJfince, and that is the Sun. 

5. From this Place proceeded, in the Divine Motion, the Seven Properties of Nature 
(underftand the Planets] which govern the efiential Being in Good and Evil (in which 
[EfTence] Lucifer fat, and from whence he was caft) and loft his Dominion in the 
Eflence ; and as the Seven Properties have their Dominion in the Beginning of each Day 
in the Week, even fo were the fix Days- works of the Creation. 

6. For Lucifer forfook the reft of his Hierarchies, and entered into the eternal Dif- 
quietudc : Now God bas created all Things of this World in fix Days* and rejled on the 

Dies Satumi fcventb Day from the Creation, which is c Saturday^ according to ihc Scripture ; that is, 
W Sabbatbi. from, the Day of Reft, undcrftand from the eternal Day of Reft, he has moved himfelf to 



Chap. 1 2. Of the fix Days Works. . 5 r 

the Creation ; and in the firft Form of Nature he began the/r/? Day ; that is, he has 
brought ic forth out of the Inprtffion* and moved himfelf with his Word: This was the 
moft inward Motion, according to the Speaking Word of Power. 

7 Then began in the exprefled Word Sunday* that is, the Paradifical Day, where the 
Powers mutually worked in each other in great Holinels and Glory ; for on Sunday ite 
enkindled Sulphur and Sal-niter of the earthly Property was created out of the great Deep 

of the whole Hierarchy, out of the fpiritual Worlds into a Ma!s, which is the rerrejlnal Or Lump. 
Globe, and put forth out of the auftcrc Property of the firft Form of Nature. 

8 Even then began the jrjt Hour of tie firft Day, and the Power of Nature mutually 
ruled in great Joy in the exprefled Word > out of which Power of Joy the Sun was created 
on the ffurtb Day in the princely Place -, fo that this Power, out of which the Sun was 
created ruled the firft Hour of the Beginning of the World; and fo it began its Domi 
nion, which continues even to the End of the World -, and therefore the Sun rules the 
firft Hour on Sunday ; and the Day is rigbtly fo called. 

q The Words of Mcfes, concerning the Creation, are exceeding clear, yet unappre- 
henfive to Reafon, for he writes thus: In the Beginning God created Heaven and Earth, t Gen. \. ver . 
and tie Earth was defolate and void; and it was Dark upon the Deep , and the Spirit of God i, . 3 4- 
moved upsntbe Water, and Gcd faid, Let there be Li?b>, and there was Light -and God fan 
that tbeLirht was good ; and Cod fevered the Light from the Darknefs, and called tie Light 
Day, and the Darknefs Ni*bt j and out cf the Evening and Morning was th: firft Day. * The Even- 

10. The whole Undemanding is couched in thefe Words > for the Beginning is the * 
firft Motion, which came to pafs when Prince Michael fought with the Dragon when he were th | fifft 
was fpewed out with the Creation of the Earth : For even then the enkindled Effcnce Day . 
(which with the Enkindling coagulated itfelf into Earth and Stones) was caft cut of the 

Internal into the External. 

11. And he, viz. the Dragon, fell from Heaven (viz. out of the holy World) upon the 
Wrath of the Earth as Lightning , as it is written, I fan Satan fall from Heaven as Light 
ning, fays Chrift : Moreover, it was wbdly dark in the Deep above the Earth, and the 
auftere, enkindled Wrath was manifeft v for Hell was prepared for him, wheremto he 
fell, viz. into the great Darknefs of the firft Principle, wherein he lives. 

12. Here now lies the Pail before Reafon, that it cannot look into the Eyes of Mofes\ 
for he fays, And the Earth was defolate and void-, yea defolate indeed : Had not the Spi 
rit of God moved upon the internal Water, which was amafled with the Fiat in the Heaven, 
and had not God faid, Let there be light, the Earth would have been yet defolate and 
void. 

* The firjl Day. -. 

i. With the Word, when God faid, Let it be light, the Eflence of the Ens power- 
fully moved itfelf in the Light s Property, not only in the Earth, but alfo in the whole Jj*^ 
Deep, whence, on the fourth Day, the Sun was created, that is, enkindled m its or virtue in 
Place ; and in this Word " Fiat the Earth s Mafs, and alfo the verv Power which is called the Light s 
Heaven, amafled itfelf into the Effcncc -, all which before was 6nly a Spirit, a fpiritual jP^perty^ 

Eflence. _ * ... 

. 14. And with the Speaking, as God fpoke, Let it be light, the holy Power, which was 
amaficd in the Wrath, moved itfelf, and became Light in the fame Eflence, in the Power : 
And with this coming to be Light, the Devil s Might and Strength was wholly withdrawn 
from him in the Eflence ; for here the Light (hone in the now a-new awakened Power, , LfghL 
in the Darknefs, l which the Prince of Wrath could not " comprehend ; it was allo of m Receive, or 
no Benefit to him, for it was the Light of Nature, which is ttfelefs. to him* 

Hz 



52 Of tie Firjl Day. Part L 

15. And Mofes faid, Gcd fevered tie Light from the Darknefs - 9 which is thus to be 
underftood : The Darknefs remained in the wrathful Property, not only in the Earth, 
but alfb in the whole Deep ; but in the Light s Eflence, the Light of Nature arofe [or 
(prang forth] from Heaven, viz. from the QuinteJJencCy whence the Ajirum was created +. 
which Efience is every where in the Earth, c.r.d above the Earth. 

1 6. Thus the Darknefs remained in the Wrath s Property in the fcfience of the Earth, 
and alfo in the whole Deep of this World, and the natural [Light] remained in the 
L5ght*s Efience, as a working Life, through which the holy Element operated and 

Sprang. worked : In which Operation Parcdije a budded through the Earth, and bore Fruit till 
the Curfe of God, and then the holy Bloomings or Growth ceafcd, and the holy Element 
remained as an inward Heaven fledfaft, retired in itfelf ; and yet it doth difTufe its Power 
through the Light of Nature, yet not fo powerfully as in the Beginning, for the Curfe is 
the Caufe of its withdrawing , indeed there is no total departing j but yet it is nothing 
fo now, as before the Sin of the fecond created Prince, Adam. 

J 7. Thus, in the firft Motion of the Verbum Fiat, the Heaven (that is v the Circle,. 
. fo far as the Verbum Fiat reached itfelf forth to the Creation) was amafied, or enclofed; 
and the Earth was amafil d with the Verbum Fiat, and created to the Planetary Orb : 
Thus by theSeperation, viz. of the Light and Darknefs, and by the expelling of Prince 
Lucifer, we are to underlland the Creation of the frjl D.\y. 

1 8. Now the firfl Day, with the manifefted Word, did convey itfelf through the other 
five Days-works,, even into the Day of Reft ; where the Beginning enters again into 
the End ; and the End again into the Beginning ; for the firfl Motion of the Word 
(where the Light of Nature has enkindled itfelf in the Efience) is the Joy of the 
Creation^ or Creature ; which did open itfelf with the other Days through all the Pro 
perties of Nature ; where each Property may be called a Heaven : For it has and brings* 

Undcrftand alfo its peculiar Operation and Efficacy along in itfelf into the reft, and each Day. 

into the reft O ne Property did move and manifcft itfelf} wherein a peculiar, fundry Work was ma-r 

of the Pro- njfgfted and revealed.. 



erties or 



Of the Second Day. 

19. The fecond Day we call Monday, and for this Rcafon, becaufe the Moon rules the 

> Philofo- f r ft H ur f tne Day. And it is very likely that the ancient P wife Men have underftood 

phers. fomething thereof in the Light of Nature, which they have kcptfecret and myftical> ra 

ther deciphering it by Figures than clearly explaining it : And it is to be ften in the 

Names of the feven Planets, that they have certainly underflood the fame , in that they 

have given them Names according to the feven Properties of Nature j which fo wholly 

agree and accord, as well with, the Creation as Nature, that methinks they have//^r/ 

1 underftood the Ground of the Creadon right, feeing the Names of the Planers have their 

Rife and Derivation fo- fully and punctually out of the Language of Nature. But the Rea- 

fon why it has not been made clear, plain and manifcft v is (as before mentioned) becaufe 

otthcfalfe Magick, that it might remain hidden to the Artills of "juggling and Collu- 

fion in Nature, by reafon of the great Abufe; wherefore we alfo fhall fill! let it fo re 

main, and yet hint enough to the Undcrftanding of our School -fellows. 

V<r. 6, 7, 8.. 20. Now of the fecond Day Alofes writes thus : And God fa:d y Let there be a Finn amen t 
between the tt/aters, and let it divide between the Heaters : Tien God made tie Fit mc.ment, 
and divided the Water under the Firmament from tbe Water cbove the Firmament ; and it 
wasfo\ and God called ike Firmament lltaven, and out of tbe Evening and Merging was- 
tbejecotid Day,. 



Chap. 1 2. Of tie Second Day. S3 

M,fa favs that out of the Evtning and Miming was tbt front Day , that is, out 
jeperatea i , h h hitherto been pointed and dire&ed 

Eri^^^^^^^r* 1 * ^ ce f , H Worldi f r v d ery 

that it underilands nothing of Him, and does not confider, 

blind is Reafon as ^f^^^ IbicbfiMb all Wing* ? And that Time and 
J&^SS S. Ntehldf. is it underftoo^ whac * Water a^e*eF~nt 
^rwhTch They will flatly hold to be a Place far diftant, *. above the Stars, whither 

A .rB7W^^ w ^^ be(i ws "p nus the u ^ ftanding ; the h refore 

we wiU fet it down for our Fcllow-fcholars, who are able to apprehend it ; and yet herein 
we (hall write nothing for the felffo Wifclings of outward Reafon: I-or they have ,t 
already n the Eyes of their Reafon, and they cannot mifs ; they can judge all Things , 
what t y he SpTrit of God reveals, that muft be a Herefy to them although they do not 
underftand it , fo that they remain without, and do not fo much as once know God 

The Firmamtnt is the Gulf between Time and Eternity : But : that God calls it 
Heaven, and makes a Divifan of the Water*, gives us to underftand, that the Heaven is 

and to J^er under /* Foment is 



25 ere we muft Stand the Difference between the holy and the outward Water : 
The Water above the Firmament is Spiritual in the Birth of the holy Element -and 
Water under the Firmament is mortal, for it is apprehended in the dark Impreflion, the 
Cnrfe and the awaked Vanity is therein ; and yet one Water n o { f wit ^ ut . l ^ o [J": r . , 

26 When I look upon the external Water, then I muft.alfo fay, here is alfo the 
Water above the Firmament in the Water under the Firmament -, but let Firmament* 
the Middle; and the Gulf therein between Time and Eternity , fo that they are diltindt j 
and I fee with the external Eyes of this World, only the Water under the ^nament: But 
the Water above the Firmament is that which God has appointed in Chrift to the A?/f/ 
of Regeneration, after that the Word of the divine Power had moved itfclf therein 

27 Now the outward Water is the Injlrument of the inward, and the inward Water is 
underftood [therein -, J for the moving Spirit in the Word is he which rules the inward 
Water in the Baptifm : Dear Chriftians, let this be fpoken to you it is the real Ground. 

2JL BUt that y/ fays, God created the Firmament, and called it Heaven is the moft 
intimate Secret, of which the earthly Man is not able to underftand any 1 hmg. The 
Underftandina is barely in the Power of the Water above the Firmament, viz. in the 
Heaven, or (a? I might fet it down) in the Spirit of God , if he be awakened in Man in the 
Water above the Firmament, which difappeared in Adam, as to his Life, that [Man] fees 
through all 5 otherwife there is no Undemanding here 5 but all is dumb and dead. 

2o. g The^//^.//^//^^isunderftood, Firft, how the Speaking Word has ^maf- 
fed the manifefted Powers of the fpiritual World, wherein it is mamteft, works and alfo 
rales - Secondly, it is understood of the manifefied Powers of the external \\ orld, which 
the Spirit has amafled into the liflencc of four Elements, and doled into the external 
Firmament, that the- Devil, viz. the Prince of Anger, cannot reach them, ny which ,3 
would work with the internal Water-, fo that the Powers ot Fternity work through t.ic 
Powers of Time, as the Sun illuftrates the Water, and the Water comprehend- 
but feels it only 5 or as a Fire does entirely heat an Iron, and the Iron remains Iron, lo 
fikewife the outward Heaven is paffive, and the inwafd works through it, ana dta^ 



Of the Third Day. 



Part 



forth an external Fruit out of the outward ; whereas yet the inward Heaven lies hidden 
therein in the Firmament ; as God is hidden in the Time. 

20 And we are to underftand, with the fecond Day s Work, the Manifeftation of the 
internal heavenly, and the external heavenly hfience, viz. the Manifcftation of the 
Watcr-fource ; underftand the FJfince of the fevcn Properties, viz. the Corporahty, or 

* Or Work the Laboratory of the other fix ; wherein the Soul or Spirit of the outward World works 
koufe. a nd rules in the external : This * Working is in the mod external, or inferior Heaven next 

Or Opera- ^ j7 art h f afcribed to the Moon, for it is the Manifeftation of the Lunar Property, not of 
* ?? or Pin the l Slarl which was firft created into the Internal on the fourth Day, to be a Governor 
net called the" therein-, but this fame Property [is] in the inanimate outward Life, viz. in the vtgttative 

Life; the vegetative Life was opened on the third Day. 

" 31* And w hen GoJ had ordained the Water into fun dry Places upon the Earth, then 
he moved the external, expreffed Word in the vegetative Life : Now Mofcs fays, God 



Moon. 



Vcr. ii, 12, 



, 

fpoke, Let tbe Earth put forth Herbs, and Grafs yielding Seed, and fruitful Trees; each bear 
ing Fruit aaordmz to bis kind; and let each have its Seed in it/elf; and when it came tofafs, 



-cut of the Evening and Morning was the third Day. 



Of the third Day of the Creation. 



u Or Diftinc 
tions. 



32. In the Original of the Eternal Nature, which is an Eternal Original, the Mani- 
feftati on of the fix Days-works is very clearly to be found ; how the Eternal Word has 
unfolded them out of the invifible, fpiritual [Property,] and brought them into the vifi 
ble -, alfo the Form thereof is to be found in the Planetary Orb, if any has flcill to appre- 

32 For in the eternal Nature s Birth there is an eternal Day ; whatfoever God has 
mamfefted, and made vifible in/x - Diverfities, which are called Days-works, that (lands, 
in the eternal Nature, in/x diftinct Degrees in the E/tnce, viz. in the few* Property ; 
in which thc/v Degrees of Nature work, and yet alfo eternally reft from working ; they 
are themfelves the working, which they give in to the Seventh, as into their own pecu 
liar Rtjt, wherein their Perfeclion and Manifestation confift. 

34. And we are to underftand nothing elfe by the Creation, but that the Verlurn Fiat 
has amafled the Spiritual Birth, and introduced it into a vifible, external Dominion and 
Efience For we fee it very clearly in the Writings of Mofes ; although we have a " Glafs 
bt/ides to fee, that when God the firft Day had created the grols Part into a * Mais, that 
he extracted the fine Part out of the fame firft Day s Work, and levered and amafled the 
Waters, viz. the fpiritual Efience, and produced it out of the firft Day, viz. out of 

Beginning. th e holy Power, into a <Iimc, that is, out of the eternal Day, into an inchoative Day. 

35. Now the third Accomplifhmcnt of the third Day s Work is the moving growing 
Life, in which on the firft Day the Light of Nature (hone in the Efience of the Ens after 
an external Manner; it fiione likewifc now through the Second Day, viz. through the 
Water and the Heaven ; and in this mining Light the cxprcfied Word moved itfclf in the 
Efience, and wrought effectually : And even then the Power of the expreflcd Word 
from the Light of the inward Nature did pullulate, and fpring forth, through the exter 
nal Nature, out of the Heaven through the Earth : [And fo] now the Potentate, who 
was a King and great Prince, has loft his Dominion; for the Effence of the Wrath was 
captivated in the Light of Nature, and he with it ; and fo he lies between Time and 
Eternity, iwprifotted\n the Darknefs, till the Judgement of God. 

36. In the third Day s Work the Julpbureous, mercurial, and /*///# Life out of the Cen 
ter was opened out of the Anguifh in the outward World s Property - t and yet there is no 



w Mirror. 
* Lump or 
Chaos. 



Chap. 12. - Of tie Tlnrd Day. 55 

Ancruifo to be underftood till the Fire, but only ifenfelefs driving forth of Life, wz. a 

Grow h For the Fire-blaze arifes out of the AnguUh, viz. out of the third term of 

Nature- and this is the Sal-nitral Flngrat. which feverizcs the Powers in the Properties 

which was moved in the third Day s Work, where the Properties opened themfelves, and 

were mutually unfolded in the Sal-mtral Flagrat, each put of itfe f, which the Imprcffion 

did aaain receive into itfelf, and made them Corporeal in the Water - and thence arofe 

*nH nroceeded Trees, Herbs, and Grafs; each Property became excrcffivc in the *Or putting, 

U^^^S^^^^i - <*PW"fe how the Pr^r^ of the or u ding 

dark World did mightily force itfelf along in the outward Power; whereupon fome 

Herbs and Plants are fo venomous and malignant ; for the Earth proceeded out of both 

the inward Worlds into a Companion. " 

27 Now Mars on Tuefday has the firft Hour of the Day in Dominion; which Day 
is the third in the Creation ; and this Sal-nitral Fire Flagrat is even the Property of 
Mars- as he is wrathful and fiery, fo is likcwife this Property in the Sulphur ; where we 
then underftand the Sal-nitral Flagrat for the poifonful Mars, which is the Caule of 
Motion and Stirring, and the Compunction in the firft Imprcfllon in the eternal Nature, 

viz. in the dark World. 

38. In the third Day s Work God moved the third Property of Nature, viz. the ful- 
phureous Source, in which the Fire enkindled ; and in the Fire-flagrat is the Divifion of 
the Powers, where each Property became manifeft in itfelf. Now when God faid, Let 
the Earth bring forth Grafs, Herbs, and Trees, that is nothing elfe, but that when he 
moved the exprefied Word of the Powers in the Properties, the Properties found and felt 
the Light of Nature in them ; whereupon they became hungry* and were imprefled, 
that is, amafled and comparted, or coagulated : Now when the Light of Nature found 
itfelf in a Perctption, and the Nature felt itfelf in the fweet Light, thereby arofe in the 
Coagulation the Dominion of Jey, viz. the Pullulation and Growth ; for all Growth 
confifts in the Light and Water ; when the Light penetrates the Sulphur and W T ater- 
fource, then Mars fprings up for great Joy in the Sulphur. 

39. This Opening began on the third Day, and continues to the End of the World : 

On the firft Day the Earth was defolate and void, for the * PoJJibility to the Growth was Or Ability. 
not yet opened : Here the Earth was moved, and the Properties opened, and not only 
the Earth, but the -whole Deep in the Center of the outward Nature ; the inward Nature 
made itfelf external, and yet remained alfo internal. 



The Thirteenth Chapter. 
Of the Creation of the fourth Day. 




Day Mercurius has the/r/? Hour of the Day, who caufes the 
A fgnfitive Life : Here we underftand very fully and exafUy the Ground 
of tne Manifcftation of the inward Nature into the external ; for, on 
the fourth Hay, the Sun and Stars were created, which are the right 
Mercurial Life : Here the Fire s Property opened itfelf in the fulpbu- 
reous Source through tfyc Water, and the firft Ellen ce became manifeft 
through the Light of Nature, which is a Mercuriui Sal-nitri, an incentive Mercurius, a 
quick perceptive Mtrcurius. 



56 Of the Fourth Day. Part L 

1. In the third Form of Nature there is a fcnfelcfs Life In Sulphur and Mercurius, but 
in the fourth there is a feeling Life; for the Properties are made painful in the Fire ; and 
in the ohous [Life] they become meek, pleafant, and full of Joy ; therefore now the 
Motion in the oily is feeling from the Painfulnefs. 

3. Here we now underftand very fundamentally how the Sfpcration in the Fire of the 
eternal Nature has manifeftcd itfelf in the Eflence of the outward World, with Form, 
and Shape. For in the Enkindling of the Fire, in the Sal-nitral Flagrat y .two Eficnces feve- 
rize, viz. cm watery from the Devouring in the Fire, where the Fjre devours the rough 
harfh Source of the Imprefiion in itfelf ; then out of the Confuming proceeds a great 
Mceknefsy which is mortified to the Fire, and is infenfible, and gives the Water-fource. 

4. Secondly, The Fire-fource levers itfelf likewife into its Principle, viz. the Proper 
ties to the Fire-fource, which now with the Enkindling of the Fire are full of Pain and 
Senfe ; this Fire-fource could not fubfift, unlefs it did again devour [or take] the Water 
into itfelf, whereby it ftrengthens itfelf; whence alfo the Sal-nitral Flagrat arifcs, where 
the Wratb is difmayed at the Efiencc of the Water s Meeknefs ; whence the Feeling, lb 
alfo the Lujler of the Fire, arifes. 

5. For that Water which is devoured in the Fire is diflblved into a Spiritual Oil, in 
which the Fire fhines, and out of the Oil proceeds the Air, viz. the moving Spirit of 
the Fire, which is Motive in the Fire. 

6. The Air is nothing elfe but the moving Life, where the Speaking Word diffufes 
itfelf in the Water-fource through Nature, through the Powers or Nature, through the 
Fire, in the Oil of the Nature of the Light ; it is the Fire s Life : But it is mortified to 
the Fire, and yet it is made manifeft by the Fire ; it is the Life of Nature according to 
the Property of Meeknefs. 

b Or by, or 7. Thus b in the Enkindling of the Fire in the Light of the Fici, which is the Light 
\vuh. of Nature, fcur Properties arc to be underftood, viz. a Fiery, an Airy, and an Oily, 

wherein the Light is manifeft, and a Watery ; nil which originally tyring forth out of the 
Jirjl Dcfire to Nature; in that the free Lubet introduces itlelf into a Defirc and Nature; 
and they all difplay themfelves through the Fire into a moving Life ; and yet there is no 
intelleflive Life, but only Properties to the true Life. The intellectual Life is the Spiratcd 
Word, which manifefts itfelf through the Properties. Thefc Properties are impreJfled in 
the Great, that is, in the Verbum Fiat, and brought into an Eflemiallity ; from which is 
come a Sulphur Sal-nitri, that is, a magical Aftrum, in like Manner as the Mud of Man 
is ; which alfo has thence its real Original. 

8. This fal-n itral and fulphurcous Property was brought forth out of the third Day s 
Work, viz. out of the Fire Flagrat ; and from thence the fourth Motion is rifcn, viz. 
the Mercurial, which the Fiat has amaficd, and imprefled it into it, and made it vifible, 
which are the Stars ; which arc nothing clfe but Properties of the Powers of Nature. 
Whatfocver Nature is in a little Spark in itfelf, that the whole Ajirum is in its Circle; 
and what Nature is in its Hiddennefs and Secretnefs, the fimie die AJlrum is in an open 
working Life. Underftand it thus : 

9. Each Star has the Property of all Stars in it, but hidden in Nature, and it is manifeft 
only in one fole Property ; elfe if the whole Nature were manifeft in each Thing, then all 
Things and EfTences would be but one Thing and Eifence : And therefore God has by his 
Speaking Word moved the Sulphur Sal-nitri according to the Properties, that the diflinft 
Severation might be manifeft ; and this Manifeftation is a Mercurius\ for the eternal 
Speaking Word, which is called God, has manifefted his Voice or Will through Nature. 

10. Therefore the whole Ajlrum is a pronounced Voice (or breathed Tone) of the 
Power?, an cxprefled Word, which again gives forth from itfelf its Spiration and Speaking 
out of the Properties j it is an Echo out of God s Love and Anger, out of the Dark and 
Light World. 11. After 



Chap. 13. Of tie Fourth Day. 57 

1 1 After the Ajlrum are the four Elements, which alfo have their Original out of this < Next the 
Fountain, and have their mutual Spiration [or Out-breathing:] They alfo fpeak forth Stars, 
their Properties out of themfelves ; and they are as a Body of the Stars , for they fpeak, 
or breathe forth from themfelves a corporeal Eflence ; and the Stars breathe forth a Spiritual 
Eflence, and this twofold EiFence rules mutually in the vifible World, as Body and Soul. 
" 12 And we give you this rightly to underftand j in each Element there lies a whole 
AUrum The Fire has a whole Ajlrum in it, and alfo the Air, Water, and Earth; but it 
is not mamfejl in them : Therefore God has enclofed [or encircled] the Place of this 
World with a manifeft Ajlrum, that it might enkindle the other Ajlrum in the four Ele 
ments that the manifeft Ajlrum might work in the hidden Myftery, viz. in the Ajlrum 
of theVour Elements, and procreate Wonders ; for fo a wonderful Figure and Property 
may be produced out of a Thing, which otherwife is impoflible for Nature to do in its 

own [naked] felf. 

I*. Alfo we are to know that there is an Ajlrum in the divine Magick ; which is the 
Fountain of the eternal Mind of the Abyfs, whence Nature and all EfTenccs are rifcn : 
Likewife there is an Ajlrum in the manifeft heavenly World, and alfo an Ajlrum in the 
dark, bellijb World. And thefe " Ajlrum are but one only Ajlrum, but they are fcverizcd Or Con.lel- 
intodiftincl Degrees and Principles ; that which is in the outward World open and mani- Iatlons 
fcft in the Figure, the fame is manifeft in Power in the fpiritual World, and not in 

Forms. 

14. And we underftand, that the Verbum Fiat on the fourth Day moved the fourth 
Property of Nature, viz. the fifth Eflence, and opened it out of the fulphureous Pro 
perty out of the Firc-Flagrat, viz. out of the third Property. And thus an AJl.um 
became manifeft in the Air, which are the vifible Stars ; and an Ajlrum in the Fire, which 
is the rational Life of all Creatures ; and an Ajlrum in the Water, which is the vegetative 
Life ; and an Ajlrum in the Earth, which is the wrathful earthly Life. 

15. The fiery [Ajlrum ] gives Soul, and the airy Spirit ; the watery affords the Man- 
fion of the Soul and the Spirit, viz. Blood, wherein the finSure of the Fire and Light 
dwells , and the earthly gives Flem: And every one of the four AJlrums gives a Spirit and 
Body according to its Property ; only God hath thus afibciated one to another, that the 
one might be manifeft in the other, and be jointly together one Body ; like as all the four 
Elements are only one Element, but they divide themfelves into four Properties, according 
to the Center of Nature. 

16. Thefe four e AJlrums procreate out of themfelves their Officer, viz. the outward e Co n fc!U- 
Nature, that is, the Soul of the outward World, as a conftantly-enduring Mind -, tions. 
wherein lies the Omnipotence, as a manifeft great Myjlery. In this Officer God has 
awakened and raifed a King, or, as I might fct it down by Way of Similitude, a Nature 

God with fix Counfellers, which are his Afliftants, that is, the Sun with the other fix 
Planetary Stars, which were fpoken forth out of the feven Properties out of the Place of 
Sol, and in the Speaking were introduced into a rolling Sphere according to the Property 
of the eternal Generation in the Center of Nature: And this was opened \r\feven Degrees 
out of the Birth; where the firft Degree of the Motion in the Light of Nature (from the 
inward fpiritual Fire and Light World) was the Sun, which receives its Lufter from the 
Tincture of the inward Fire and Light World ; it (lands as an opened Punflum to the 
Fire-world. 

17. And with the Spiration the fixfold Life of the fix Degrees of the Days-works and 
Forms of the Center came forth externally, and feverized itfclf, after the Kind and 
Nature of the eternal Birth ; as firft, Venus* which is the Wa-ter-fource out of the Meek- 

nefs out of the Mortification in the Fire, which is a Defire of Meeknefs from the Fiit ; By icafon 
for the Fire enkindles the Meeknefs, whence it is defirojis j this is now the Love-defirc <> 
VOL. III. I 



5 8 Of the Fourth Day. Parti. 

according to the Spirit, and according to its Eflence it is Water; which Water in the 
Metals affords the noble Corpus fobs. 

1 8. This r*w/.r, feeing fhe (as to her own natural Right) is mortified to the Fire, is 
fubmijjive, and gives the holy Water ; underftand as to her own peculiar Property, 
f which is holy in the Spirit, and yet in the Eflence it is captivated in the Wrath, where 
it gives the material Water according to the deadly Property, k gives Body to all the 
feven Metals^ and Eflence to all the fix Planets ; which we fee in the Metals, for each 
Planet makes its EJJence in its Property, according to itfelf ; as the Sun in Gold ; the 
Moon in Silver; Jupiter in Tin; Saturn in Lead; Mercurius in Quickfilver; Mars in 
Iron ; and yet it is the Eficnce of the only Venus Property ; but they give- their Power 
and Spirit into it, and hold the Body for their own, feeing they rule the fame. 

jp. This Venus Property, in the Place of So/, funk downwards in the firft: Egrefs \ 
and the Fire-fource above it is Mars \ and out of Venus Property beneath, the heavy 
Sound, and that is Mercurius out of the Sulpbur Sal-nitri through the Water; and up 
wards out of Mars, the Power of the Fire and Light, that is Jupiter ; and beneath from 
hiercuriuSy the Eflence of the Define, where Venus comprehends the EfTence in the fiery 
Ddire, as a Body of the Powers,, that is, Luna ; and above Jupiter, Satumus, viz. the 
exprcfled ImprefTjon of the firft Form of Nature. 

20. Thefe Properties were brought into a Sphere in the Spiration, in manner as the 
Birth of Nature is in the Efience, which the Verbum Fiat received and amafied into a 
Body, and ordained it for Dominion to \\\c four Aftrums, over which he has appointed 
angelical Rulers as a fupreme Ccunfel ; which we give only a Hint of here, feeing we 
have fpoken thereof at large in another Place. 



The Fourteenth Chapter. 
Of the Creation of the fifth Day. 

when God had opened \}\t Aftrum and four,Elements as a moving 
, wherein the fuperior Aftrum gave the Diflinflion in the moving 
anc * ac ^ liatcc * tne f our Aftrums in the four Elements, then he 
educed out of the Eflence of all the Aftrums and Elements (through the 
Motion of his Speaking Word in the Verbum Fiat) the Imprefs, or Ex- 
prefs ; as the Power of that fame Life, which was free from the Pain, 
and amafied it through the Verbum Fiat, and fpoke forth that fame Life 
(by the holy, eternal Speaking Word through the Fiat) into Forms and Shapes, ac- 
Ecdy. cording to the Properties of the AJlrums in the fpiritual b Corpus, in which the Fiat or 
the Dcfire attracted the Elements according to the outward Effence to itfelf as a Body. 

2. And thence were Creatures produced in all the four Elements, in each Aftrum ac 
cording to its Property ; as Birds in the Ajirum of the Air ; Fijhes in the Aftrum of the 
Water ; Cattle and four-footed Beafts out of the Aftrum of the Earth, and four Ele 
ments : So likewife Spirits in the Fire-/[/lrum t as it is alfo in the other Elements. And 
we fee very exadtly in the Difference of the Creatures, that the Degrees of the Aftrum 
[or ConftcllationsJ are fo diltinct and various ; for the V/orms of the Earth live in the 




Chap. 1 4- f * he F f th D V- 5 9 

third Decree, viz. in the Fire-fagrat, in the Sulphur* Mars, and Mercury, in the Life 
void of Undemanding, whereas they have an Underftanding [or Inftmct] by the En- 
kindlin^ of the fupcrior djlrum, in which third Degree, in the Property, aiio Grals, 
Herbs,and Trees ftand, and yet they receive affiftinG; Influence from thcfujpericr [djlmm] 
in the Enkindling, by which they are otherwife qualified. 

3. And we fee that each Kind has a Spirit and Body according to the Degree of its 
Aftrum; for we underftand that out of one Conftellation [or Ajinan\ many Kinds of 
Creatures proceed ; the Caufe whereof is, that each Ajlrum has again its Degrees ^ in ir. 
For there is in each jfftrum whatfoever all the^Jlrums have, but yet in feveral dillindb 
Degrees in the Manifeftation ; and therefore the Properties in each slfirum arc manifold. 
So alfo divers Sorts of Creatures are proceeded from each sljlrum^ the Spirit of each Kind 
is from the JJlrum, but all Kinds muft uie the four Elements ; for they rife out of that 
Fountain whence all the Ajlrums originally proceed. 

4. On the fifth Day Jupiter has the Dominion thefrjl Hour of the Day among^ the 
Planets, and that becaule he has his Original in the Creation of the Ajirum out of the 
fifth Degree of Nature, viz. out of the Power of the fulphureous and fal-nitral Oil ; and 
that on the fifth Day this jovial Property was opened and educed out of the fourth Day s 
Property, as zpleafant powerful Life, out of all the Conftellations ;,to which Life God 
created all Creatures (except Man,) each out of the Property of his Confteliation, out 
of his Degree, fo that they might all live in the Soul of the outward Nature, and be 
under the Government of one Officer-, which is the outward Conftellation wherein the 
Sun is chief Regent. 

5. Each Conftellation has its Companion of Sulphur and Mercury, the Sulphur gives 
Efience, and Mercurius gives Spirit into the Eflence , and from both thefe Sal is gene 
rated, viz. out of the fharp Fiat, according to the Property of Sulphur and Mercury ; 
and out of thefe three Properties, viz. out of Sulphur, frkrcurius, and Sal, all Creatures 
entered into a Life and creatural Being. And now fuch as the Sulphur was on each 
Place in every Punftum in the Property, as was taken or conceived in the Fiat, in the 
Motion of the fifth Property in all the Elements, even fuch a Creature was opened or 
brought forth, as the Compaction was coagulated in each Punflum ; and fo each Kind 
had its Spirit and Seed in it, to generate and bring forth again. 

6. The two Sexes, viz. the Male and its Female, rife from the Separation of the 
watery and fiery Tinclure in Sulphur ; for the Seperation was in the VerlumFiat, where, 
out of one Sulphur in one only Punttum, two Sexes came forth out of one Efience, viz. 
ihe fiery Property in itfelf to a Male, and the Light s or Water s Property to a Female, 
wherrrhen both Tinctures fevered. 

7. And as we fee that the Fire cannot burn without the Water, and the Water 
would be a nothing without the Fire, and they mutually beget one another, and alfo 
again vehemently defire each other-, and their right Lifeconfifts in their Conjunction, in 
that they have produced each other, and afterwards enter into and mutually embrace each 
other as one ; where alfo they are again changed in the Fire into one, and yet again pro 
ceed forth from the Fire in one Effen.e, viz. in an oleous Property, in which they ftind 
in the Bond of the higheft Love-defire ; for their Light mines in the Oil ; and as the 
Fire-world defires the Light-world and the Light-world the Fire-world, as Father and 
Son ; the like alfo is to be underftood of the two Sexes. 

8. The Female is from the Male, as the Tincture of the Light and Water is from the 
Fire ; and they jointly belong together in Nature as one: Thus the one may not be with 
out the other, and they have a very ardent Longing after each other-, for the Tincture of 
the Light, viz. Venufs Tinfiurc defires the Fire s Tintlm-e^ and the Fire the LighiV, as 
its pleafing Delight. 

I 2 



60 Of the Fifth Day. Part I. 

9. For Venus gives Eflence, and the Fire takes the Kfience to its Life, and yields out 
of the received Eflence the light * and in the fiery Light the O/7, and out of the Oil again 
the Water and Eflence ; and hence it is that all Creatures dcfire Copulation each with its 
own Kind ; and fo they generate a third, viz. an Affimulate according to two in one j 
.every Ens brings forth a Similitude according to itfelf. 

10. And we fee very clearly, that each Kind is created out of a feveral Ens 9 each out 
of a different Degree, and how each Kind lives in its Mother, whence it has taken its 
Original, and that it cannot live in another Degree; as the Beafts upon the Earth, which 
are a Lr musofthc Earth and Air; therein they live, and thence they take their Food 
and Nourifhment ; for the Fiat extracted them out of the Earth s Property, and amafTed 
them in the fifth Manifeftation of the Eflence, as a Sulphur of the fftb Ens, whereon 
the four depend. 

n. The Birds were created in the Sulphur of the Air, therefore they fly in their 
Mother; alfo the Fijhts in the Sulphur of the Water; and the Worms in the Sulphur of 
the Earth .- Thus each thing lives in its Mother, whence it was taken in the Beginning ; 
and the contrary is its Death. 

12. And the EfTence and Life of this Time are nothing elfe but a Contemplation of the 
inward fpiritual World. What the Pofllbility of Eternity has in it, and what kind of 
fpiritual Play is in the Ens of the inward fpiritual World, fo accordingly it came forth into 
a creatural Being, out of Good and Evil, into a Time, and that through the Divine 
Motion. 

13. And hereby the Kingdom and Dominion of the Prince of the Place of this World 
were taken from him, for the Ens has introduced itfelf into another Principle ; wherein 
he cannot be ; for he was not made a Creature in this Principle ; and he, has no Life 
therein, but only in the Property of the awakened Wrath in the Vanity. 

++4**+****i*4* *<** f +*+ f <********* * + J If 



The Fifteenth Chapter. 
Of the fixth Days Work of the Creation. 




fixth Day in the Creation is Friday , on which Venus rules the 
firjl Hour of the Day ; which rightly fignifies to us the Order of the 
Degrees, how the eternal Speaking Word has manifcfted itfelf with 
Nature, through the Time , how the Spirit has brought forth the 
fix Properties of Nature into fix Degrees or Days, into a working 
^^ e arx * vet kas introduced them all again into the Seventh, viz. into 
the Reft, or into the Manfion y wherein theyfhould work; denoting, 
that all whatfoever they mould work, manifeft, and produce out of the Wonders of the 
eternal Wifdom, mould re-enter into the One* viz. into the Reft, which is the feventh 
Property, viz. a Hcufe of the working Life, wherein it fhould ftand as a Figure to the 
Contemplation of the great Glory of God. 

2. Now when God had educed the five Days of Nature through five Properties or 
Degrees, into five Conftellations (all which are not indeed Conciliations^ but a Fountain 
of an aftral Property) viz. into a feperate peculiar Heaven, as it might be given and 
exprefied to the Understanding, then he on the/*/ Day educed out of the jovial Pro- 

3 



chap. 15. of * h * S**** D *y- 6l 

perty viz. out of the fifth Conftcllation, the fixth, viz. he produced out of the jovial 
Power the fiery Love-defire, wherewith he rules through all the Conciliations ; whence it 
is, that each Life longs after its Likenefs, that is, it again dcfires fuch a Creature as each 

Life has in it. ... 

a Each Life defires, in this Venus Property, to generate again fuch a Creature as it is in 
itfelf - Hence arifcs the ftrong ardent Imagination and fiery Defire, that the Properties 
again* defire into one, viz. into the Fountain whence they proceeded ; for in the fame 
they may generate the Aflimulate of themfelves. 

4. Now when God had educed this fiery Love-defire out of the Center through all the 
Properties, then Nature was now dcfirous (in this Love-property) of the Likenefs of God, 
viz. A Similitude according to and in the Generation of the holy Love-defire, that fo this 
holy Conftellation of the Love-defire might alfo be creaturized, and figurized. 

L And feeing this Love-defire was educed out of all the Properties of Nature and the 
Heavens, viz. out of the Verbum Fiat, wherein all the Creatures lay from Eternity in a 
Myftery, and introduced into a Seperation, viz. into a fundry diftinct Degree, therefore 
now the Property longed to be an Image of all Degrees and Properties, viz. a living ratio 
nal and under/landing Image, according to the Manifeftation of this manifefted Property. 

6 Now faid the Speaking Word in the Verbum Fiat, Let us make Man ; that is, out of 
the * Mafs of all Eflences, out of the Property of all Powers and Conftellations j the k Mixture. 
Love-defire defired a Limus out of all Eflcnces for a living Image, An Image that may be 
like and rcfemble us j and let them have Dominion over the Fijh of the Sea and over tie Fowls 
cftbe Air, over tbe Cattle and over all the Earth, and over every Worm (or creeping thing) 
that creeps upon the Earth. 

7. Understand this thus: The fixtb Property of Nature (viz. the Lwe-de/ire) was 
produced, exprefied, or breathed forth out of all the Properties, and was the defirous 
Life in the Joy, viz. in the Light of Nature ; this was not in itfelf a Limus, but it was the 
Defire to the Limus ; for the Speaking Word which God expreiled moved therein, viz. 

the intelleftual Life ; God was therein manifeft. * > _, / v ,, , / 

8. This manifefted Word of God defired in this Love-defire a Limus out of the Earth, 

and all the created Eflences, out of all the Conftellations and Degrees, for a Body to Corp*"* 
itfelf ; thereforc^God faid, an Image that may rule over Fijb, Ftivl, Beajls, Worms, and 
over the Earth, and all the Eflences of the Conftellations. Now if it muft have Dominion 
therein, then it muft be out from thence, for each Spirit rules in its Mother whence it 
is rifen and proceeded, and eats of its Mother. 

9. But here we muft rightly underftand this Love-defire in the exprefied Word ; the 
exprefied Word had in this Venus-dtfire the Defire of all Heavens, that is, of all Entities 
and Properties in itfelf, viz. the Properties of the inward fpiritual koly Heaven, which is 
the Manfion of the Power of God, and of the outward created Heaven with the Heavens 
of all Conftellations and Elements; yet not efientially [or in Subftance] but as a fpiritual 
Defire : And thefe Properties defired in the fpiritual Defire to be eiFential. 

10. Now the Text in Mofes fpeaks very clearly and fully, where it fays, and God crea 
ted Man in bis own Image , in tbe Image of God created be him. By the creating is under- 
ftood the Body, which is twofold, viz. a Spiritual Body and a Corporeal; for the Venus- 
defire is a fpiritual Body, and that which it has attracted to itfelf in the Fiat into the 
Defire of the fpiritual Body, that is a fejbly Body ; the Verbum Fiat itfelf figurized and 
formed it into a fpiritual Man, out of all thctbree Principles, viz. according to the inward 
divine World, both according to the fiery Light-world and the outward World. 

n. And the fpiritual Body is the Image of God, which the Fiat cloathed with the 
Eflence out of all the Eflfcnccs, viz. it cloathed it with the heavenly holy Efience, the 
heavenly holy Corporality of the inward holy Love-defire -, and from the outward Love- 



62 Of the Sixth Day. Part L 

defire it was cloathed with the Umiu of the Earth and the other Elements, together with 
the vifible Conftcllation of the third Principle. 

12. The inward holy Man was in the Heaven of God, and the outward Man was in 
the outward Heaven a Umus of the outward Heaven, and the inward Man a Limits of 

IN 

the holy fpiritual Heaven ; therefore (ays Mofa very right,; Cod created Man in bis 

,ZUM 

Image, the Image of God ; for, IN (betokens that) he was known by the Spirit of 
God in this Efience from Eternity in the Myftery of Wifdom as a Conftellation of magi 

cal Power : Into this Knowledge God introduced the Eflence, and created the Eflence 

ZUM 

to the Image of the magical Image of God. 

13. Thus underftand by the inward Creating the true heavenly Image, viz. an holy 
Jfiritual Man out of all the Properties of the angelical divine World ; underftand the 
inward Body for the one only Element, whence the four were exprefled ; and underftand 
the outward Man for the outward World with the Stars and four Elements, viz. Fire, Air, 
Water, and Earth ; and alfo for the outward Tincture, which is linked with the inward 
in the holy exprefled Word, and is only fevered by a Principle.; where alfo the inward 
puts forth an external Life. The inward is holy, and the outward [Life or Principle] in 
the Tincture would be likewife bofy, if the .Curie was not come into it by Reafon of the 

Or from, awaked Vanity, yet if the Vanity be fevered m by the Tincture, then it is holy and a 
Paradiff, which mail open itfclf at the End of this World. 

14. And Mofcs fays further; God breathed into Man t be Breath of Life, and be became 
a living Soul : This fignifies the living, fpeaking, underftanding Spirit, out of all the 
three Principles, viz. out of the inward Fire-world, which is manireft through the dark 
WorJd ; and out of the holy Light-world j and out of the outward aerial World : This is 
the Soul. 

15. The inward Fire-breath is the true eternal creaturely Soul; and the Light s 
Breath is the true underftanding Spirit of the Soul, wherein it is an Angel; and the out 
ward Air-breath is the rational Soul in the vegetative beftial Life, wherewith Man rules 
over all tbe Creatures of tins World. 

1 6. As the only Underftanding of the abyflal unfearchable Deity has manifested itfelf 
with three Principles, fo likewife he has breathed in the true Life out of all the three 
Principles into the created Image-: The Body is a Limus of all Beings, and the Soul is the 
exfrtffedWord, viz. the Power and Underftanding of ail Eflences, viz. the Manifeftation 
or the divine Underftanding. 

17. The Spirit of God has infpired or given in itfelf, from the Properties of all the 
three Principles, into the created Image, viz. the Father of all Eflences has breathed or 
fpoken forth the Spirit out of all the three Principles through his eternal Speaking Word 
out of the whole Eflence of the Powers , or as I might fet it down, he has infpoken it, 
viz. theegrefled Sound or exprefled Voice of the Underftanding, which through the 
Motion or God educed and manifefted itfelf, through the eternal and temporal Nature ; 
the fame [Spirit] God did again in-fpeak, or as the Text in Mofes has it, Breathe in to this 
only Image, for a Ruler of the Body and all other Creatures. 

1 8. And the Soul, in its real Life and Underftanding, confifts in tbne Kingdoms: 
The/r/? is the eternal Nature, viz. the potent Might of Eternity, the Dark and Fire- 
world ; according to which God calls himielf a Jtrong zealous angry God and a confuming 
Fire, in which the Devil has wholly plunged and diabolized 



19. The Second is the holy Light-world, where the eternal L T nderftanding has dif- 
played itfelf through the Fire s Sharpnefs, in the Light of the great fiery Love-defire, and 
turned the wrathful dark and fiery Property to a Kingdom of Joy ; which is the true Mani 
feftation of the Deity, and it is called the b:ly Heaven of the angelical Delight and Blif-. 



Chap. 15. Of tie Sixth Day. 63 

20. The third Kingdom or World is the outward aftral ad elemental Kingdom,- .v/z. 
the Air, with its domineering Con (lellation, wherein all the five outward Conftellations 
rule, viz. the Superior and the Inferior of- the four Elements -, out of which [Conftel 
lation] \hcfive Senfes take their Original; and wherein the vegetable and reafonable Life 
confifts. This is the animal [or beftial] Soul, which rules over all the Creatures of this 
World ; fo alfo over all the outward Heavens or Conftellations i and over all the Earth, 
or Eflences of the outward World. 

2 1. Underftand it thus : The Fire-breath out of the firft Principle rules in its Original, 
-viz. in its own Mother, whence the Spirit of?God amaflfed-.(or moulded) it, viz. in the 
Center of the eternal Nature, in the Might of the Dark and Fire-world ; and it is the 
Caufe of the Light-Life i and alib of the Air-fire : If that were nor, none of the other 
would be neither. 

22. And the Lights Breath rules in the fecond Principle, viz. m the holy Kingdom of 
the manifcfted Power of God, which is the Manfwn of the holy Spirit of God, the Tem 
ple of God, viz. in the heavenly holy EfTence; underftand in the holy fpiritual Body of 
the holy pure Element, which with its Properties ftands in equal Weight and Meaftire, as 
a fit prepared Inftrument of the Spirit; wherein he manifefts God s Wonders out of the 
eternal Wifdom, and introduces them into the Melody of Joy, viz. into the holy Har 
mony of the eternal Speaking Word of God, into the divine Kingdom of Joy, viz. into 
the Manifeftation of the divine Powers ; in which the holy Spirit is the true Mufician. 

22. And the Air-Spirit has Dominion alfo in its Mother, whence it rules over the out 
ward World, over the Figure and Similitude of the inward World, viz. over the outwand 
Myftery of Time, and manifefts its Mother, which is brought forth out of Eternity .into 
a Time, to the Contemplation of the Wonders of the Wifdom of God. 

24. And yet they are not three Souls, but only one j yet it (lands in three Principles, 
viz. in the Kingdom of God s Anger, and in the Kingdom of God s Love, and in the 
Kingdom of this World ; and if this were not, then it could not be faid, The- Soul went 

into Heaven cr> HelL> if n they were not in it. When the Air* viz. the outward Kingdom > Heaven, or 
of Time, leaves \i* then is the Soul manifeft either in the dark Fire-kingdom of God, or Hell. 
in the holy Kingdom of Light, in the Love-fire of the Power of God ; whercunto it 
has given up itfclf in this Life-time, therein it ftands, when it leaves the outward Life. 

25. And we are in no wife to think, that the Soul is Cod himfelf, (who is neither 
Nature nor Creature, alfo dwelling in nothing but only in himfelf, and yet dwell. ; 
through all Things, and is neither far off or nigh to any Thing :) But it is the expreffed* The Soul. 
Word, the formed Word-, it is the Spirit and the Life of the three Principles of divine 
Manifeftafion ; but if it were God, then it were immoveable, uncontroulable, and no 
Judgement could pafs upon it. 

26. But a Judgement may pafs upon it, if it departs out of that Order wherein God 
introduced it in the Beginning , if it goes out of the divine Harmony, out of the Order of 
the manifcfted Word of God s Power; if it manifefts or produces another Will in itfelf, 
viz. other Properties out of the ftrong Might of the eternal Nature. 

27. The whole Man with Body and Soul is threefold, and yet but one only Man : //r/^/ 
The Body is out of a threefold Effence ; and the Soul is out of a threefold Property of the 

Spirit ; an Example thereof you have in the Fire, Light, and Air. The Fire has another , 

Property than the Light and Air have ; the fiery Body is the eternal Conftellation, viz. the 
magical Conftellation, \htgreat Myjlerj, out of which the outward Conftellation was pro- ^ 
duced, and brought into a creatural Being. 

28. The Fire-fpirit, viz. the fiery Soul, dwells in the fiery fpiritual Body : And in the 
Light s Body (which is from the holy Element, viz. from the true heavenly Image, which 
confifts in a fpiritual Sulphur Mcrcurius and Sal) dwells the hyly Soul, viz, the true Spirit 



64 Of tie Sixth Day. Fart I. 

of the Soul, which is a Temple of God : And in the outward Body (which is a Lima 
of the Earth and the other Elements) viz. in the outward Confteilation of the five Senfes, 
the outward Soul, viz. the real Spirit of the outward World, dwells. 

29. Each Property of the Soul has a corporeal Property in itfelf, which may be called 

an Heaven, viz. a feveral fpecial magical Aftrum \ as the fiery Property of the Soul has 

a Body from the inward Confteilation of the dark and Fire-world, which is a fpiritual 

Body. 

Or Light. 30. And the P lucid Property of the Soul has a fpiritual, oleous, and watery Body, 
wherein the two Properties of the higheft TinHure of the Fire and Light open the Lufter 
and Beauty of the Colours, Wonders, and Virtue of the divine Wifdom : This Water 
is the Water above the Firmament^ of which Mofes fpeaks ; and this Oil is the holy Oil of 
the divine Powers, and this was an ufual Type in the Old Teftament. In that the real 
oily Body of the heavenly Property difappeared in Adam in the awakened Vanity, God 
ordained the Type of the new Regeneration with an Unction of Oil, wherein he power 
fully wrought, through the promifed Covenant, as in a Type. 

31. The third outward Property of the Soul has likewiie every way fuch a Body of 
many Conjlellations in it, as the inward Properties i all which Multiplicity of Properties, 
may be called Heavens. For each Property of the outward Body has a magical Conftei 
lation , as there is a Body of the fulpburean Confteilation of the Earth ; allb a Body or 
Confteilation of the Mercurial, poifonful Life ; alfo a Body of the Salt Powers of Bodies j 
alfo a Body of the Soul of the outward World, viz. of the upper created Conitellation , 
all according as the outward Powers of the outward Soul are : Thus each Pov/er has a 
corporeal Property in it ; and thus alfo the inward Powers of the fpiritual Property are to 
be underftood with the inward Body. 



+*+ >M*f**l H 4 >***** 4t IK >**+ 

The Sixteenth Chapter. 
Of the Difference of the Heavenly and Earthly Man. 




we confider the Image of God, which God created in Paradife 
to the eternal incorruptible Life, then we can in no wife fay of the 
grofs y7<f/Z;y Image, that the grofs Property of the Earthlinefs is the 
Image of God, which can pofiefs the holy World, for it is not of 
the fame Eflence and Ens ; of which alfo Chrift fpeaks, John 6. 
^ S ? rit is ^ ff* ti>e Fkfo prfi f * nothing; alfo Flejb and Blood flail 
not inherit the Kingdom of Heaven j and yet verily the true Body is 
couched in this beftial grofs Property, as the Gold in the Ore. 

2. AH that is earthly on Man, that is beftial and corruptible, and not Man. Though 
God created Man an external Body out of the Limits of the Earth, yet it is not to be 
con fide red of us, as now it is; for the true humane Body, according to the inward World* 
is a fpiritual Sulphur^ a fpiritual Mercurius^ and a Ipiritual Sal; each Property of the Soul 
has a corporeal or cflcntial Quality on it. 

3. God created fuch a Body as the Soul was in its EfTence, viz. in the fpirated Word 
of the Underftanding, and breathed the Soul thereinto for the Under/landing ; alfo the 
outward fulphureous Body is in no wife the grofs Beaft, which pafies away and returns 

not 



Chap. 1$. Of tie Heavenly and Earthly Man. 65 

not again , the true real Body which is bidden in the Grofnefs is a fpjritual Body, in 
JompLifoi of the Grofttfs : It is created indeed in Flefh and Blood, but an a fixed, ftead- 
faft fincorruptible Flcfh and Blood.J 

^ Bv the Luft and Imagination of -^w the Grofneis was manifelt; the true out 
ward Body is a fulphureous, mercurial, and faltifli Property, a pure eiTential Power 
according to the Nature of the Soul : That which the Soul is m the Spirit, the fame 13 
the true humane Body in the Eflence, as a Manfion of the Soul. 

c All the Properties of the inward holy Body, together with the outward, were (m 
the firft Man) compofed in an equal Harmony v none lived in Self-defire t but they all 
cave up their Defire to the Soul, in which the divine Light was mamfeft, as in the holy 
Heavtn. The Light (hone through all the Properties, and made an equal Temperature 
in the Properties j all the Properties gave their Defire into the Light, viz. into the mani- 
fefted Sweetnefs of God, which penetrated all the Properties ; in which Penetration they 
were all tinftured with the fwtet L&VC* fo that there was nothing but mere pleafing 
Reliflj- Love-defirc, and Delight betwixt them. 

6 The inward holy Corporality < from the^r* Element penetrated through the four < Of. 
Elements, and held the Limits of the Earth (viz. the outward fulphureous Body) as it 
were fwallowed up in itfelf -, and it was really there, but in Manner as the Darknefs 
dwells in the Light, and yet its Darknefs cannot be manifefl for the Light ; but if the 
LiMitcxtinguifhes, then the Darknefs is mamfeft. 

7. Thus the inward Man held the outward Captive in itfelf, and penetrated it, as a 
Fire heats an Iron throughout, that it fcems as if it were all Fire , but when the Fire 
goes out, then the dark fwarthy Iron is manifeft. 

* 8. Thus likewife was the/r/? Man when he ftood in Paradife, in his fixed Condition, 
in like manner as Time is before God, and God in the Time, and they are diflin^ but 
not parted afunder ; as the Time is a Play before God, fo alfo the outward Life of Man 
was a Play to the inward holy Man, which was the real Image of God. * Before.- 

9. The outward Spirit and Body was unto the inward" as a Wonder of divine Manifef- 
tation, according to the Fire-dark and Light World, a Mirror of the great Omnipotence and 
OmnifdenccofGod , and the inward was given to it for a Ruler and Guide. 

10. As God plays with the Time of this outward World, fo likewife the inward divine 
Man mould play with the outward in the manifefted Wonders of God in this World, 
and open the divine Wifdom in all Creatures, each according to his Property ; fo like 
wife in the Earth, in Stones, and Metals, in which alfo there is a twofold Eflence, viz. 
one from the Original of the Fire-dark- World, and one of the Original of the Holy- 

n. All this was given him for his Play ; he had the Knowledge of all Tinflures ; all 
was fubjeft to him, he ruled in Heaven and Earth, and over all the Elements, fo alfo 
over all the Conftellations, and that becaufe the divine Power was manifeft in him ; no 
Heat nor Cold did annoy him. As a Tinfture jpenetrar.es a Body, and preferves it from 
Sicknefs, and as the Warmth of the Sun defends the Body from Cold, fo likewife the 
higheft <Tin8ure of the Fire and Light, viz. the holy Power of the inward fpiritual Body, 
penetrated the outward Body of Flefh and Blood, and took every outward elemental 
Property, as alfo the Limits of the Earth, into its Prefervation or Proteftion. 

12. For as there was a Temperature in the Body of the inward and outward Man, fo 
likewife there was nothing without the Body that could either deftroy, or annoy this 
Temperature : As Gold indures in the Fire, and as a Tindure penetrates all Things, and 
yields or gives way to nothing, fo likewife Man was not fubjed to any Thing, but only 
and alone to the only God, who dwelt through him, and was manifefl in him with the 
Power of the holy EfTcnce ; and this was an Image and Likenefs of God, in whom the 
Spirit of God inhabited. 

VOL. III. K 



66 Of the Seventh Day. Part I. 

1 3. Reafon will undcrftand us wrong, and fay, I fpeak of a twofold Man : But I fay 
No! I (peak only of one only Man, whch h a Ukenefs according to God, viz. accord 
ing to the manifested God, according to the exprcfTed formed Word of the divine Power, 
or divine Understanding. 

/, inEf- 14. As all Things are in God Eflcntially, and yet he himfelf is not that very 
knee. EfTcncc; and yet that Efiencc rules every Eflcnce according to its Property ? fo likewife 

the inward fpiritual Man is an Image of the formed Word of divine Power, and the out 
ward an Image of the inward, viz. an Jnjlrument of the inward. As a Matter muft have 
an Inftrument v/herewith to finifh and perform his Work, fo likewife the outward Man 
from the Limits of the Earth and four Elements, with its outward Conftellation, is only 
an Inftrument of the inward t wherewith the inward frames and makes what the inward 
Spirit of the Soul wills. 

15. As we fee that the Will is the Matter in all Purpofes and Undertakings ; and we 
fee further, that the inward Man has divine Will and Dtf.re, but the outward a bcftial 
Will, which is fo by Reafon of the Fall : The whole Man is but oxfonly Man, but his 
Property lies in feveral Degrees, according to the inward and outward Heavens, viz* 
according to the divine Manifestation through ihcfeven Properties of Nature. 



Of the Creation of the Seventh Day.. 



1 6. Cod created all Things infix Days out of the feven Properties^ and introduced the 
fix Days Works of the Manifestation of his Creature into the Seventh, -wherein every Life 
fhould work as in one Body ; for the fcvcnth and firSt Day belong mutually to one another 
as one : For the_/v Properties of the eternal Nature are all couched in the Seventh, as in 

Place for a Structure of the other fix ; the fcvcnth Property is a My fiery, or Ejjcnce of all the 
ot ^ cr anc * out f the fevcnth Day the firft Day has taken its Original and Beginning. 

Seventh Day, Saturnus. 

17. For on the feventh Day, viz. Saturday, Saturn has his Dominion tie frfl Hour of 
the Day in the planetary Orb, which is a Figure of the Seven-fold Generation of the eter 
nal Nature ; for like as the firfl Form of the eternal Nature is the aftringent Defire, viz. 
the Fiat) which in the Defire impreffes the free Lubet (which is as a thin Nothing in the 
eternal Will of God, in the divine Underftanding) and introduces it rnto a fpiritual 
Efltrnce, in which Dcfire s EiFence all the Properties arife as is above-mentioned. 

1 8. So likewife Saturn, or the feventh Property of the feventh Day, is the Reft, or 
Manfion of the other fix Days Works, wherein they work as a Spirit in the Body; the 
feventh Property ftands (till as a fenfelefs Life. 

19. But that now Mofcs fays ; God rcfted the fcventh Day from all his Works, andfanflr- 
ffd the frventb Day for reft ; this has a very peculiar emphatical deep Meaning, and yet 
it would be but plain and Child-like, if we were in Paradife, and dwelt in the Sal/bath. 
Underftand it thus : 

20. Out of the Vcrlum Fiat, viz. out of the divine Word, and out of the divine 
Defire, which is ihe Fiat in the Word, wherewith the Word forms hfdf, or introduces 
itfe f in the Spiritual Ejjcnce to the dark Fire and Light-world, the fix Properties of the 
eternal and temporal Nature proceeded; and each has introduced itfclf into a feveral 

fa7n D l "Z rce f a fur.dry Property, which Degree may be called a Heaven, or a magical 
>d in the Spiritual-conftellation. 

Language of Hi-nmell 

Natu;e. 2 . For each Property is a fnirated Eflence, viz. a Heaven ; foi" Heaven does pro- 



Chap. 1 6. Of tie Seventh Day. 67 

perly and exafily denote and fignify, in the Language oif Nature, a Spiration, or For 
mation ; where the Fiat forms what the Word fpcaks or breathes forth ; and thus the 
Spiration was introduced into fix Degrees or Days-works. 

22 Each Spiration continued a Time, viz the Length of a Day and Ntgbt, in the for 
mation and Conception, and each Property of a Day was mutually fpoken or breathed 
forth out of thc other, even to the Sixth, in which thc formed Word was manifeft, which 
in the firft Form, viz. in the Love-defire, did receive its JfpcS or Illuftration through the 
Fire from the Li<*ht, and amaffcd or formed itfelf in the fixth Form of Nature , m which 
Formation, the Image of God (Man) was created, as an Image of the formed Word, 
which God introduced into the Sabbath, viz. into the feventh Day, underftand into the 
Verbum Fiat, viz. into the firft divine Defire .to Nature, wherein Paradife and the eternal 

Dav was. 

23. For in the feventh Property lies the eternal Day, whence the Days of Time are 
proceeded > and the Ancients have called it * Sonabend; but it is rightly called Y Suhna- * As to the 
lend; wherein God s Love does appeafe and atone the Anger-, as when the fix Pioper- J?^! Sun ;; 
ties in what is operated enkindle themfelves in the Imprefiion in the Wrath s Property, j^/Evfnin- 
they arc atoned and reconciled in the feventh Property, viz. in the manifested holy > t h c Sun." 
Power of God in the Love-defire (which holy Power manifefts itfelf in the fifth and fixth In our E..g- 
Properly, and encircles the Operation of all the reft as an holy Heaven) and fo are jjfo. Satur - 
introduced into one only Eflence, wherein they reft, as in the z Word of the Lord ; y f hcEvcn . 
which has introduced itfelf with thcfevett Properties into Nature and Eflence, and thereof ,- n g of Rccon- 
Mofes fpeaks rightly, God rejted on the fcventb Day, from all his Works, and hallowed ^g^ ^ 

24. Underftand it here right ; God refted with h s formed Word (which he firft intro- r faDwi,,i. 
duces into Darknefs and Fire) viz. into the frft Principle, according to which, he is 

called a confuming Fire i in thtfeccnd Principle, viz. in the formed holy Word, where he 
educes himfclf through the Fire in the Light in the Love-defire, viz. in the holy Fiat, 
and refts eternally with his manifefted Word therein, his Reft therein, is a Dominion of 
Joy, where the Anguilh-fource of God s Wrath of the eternal Nature is changed into a 
divine Kingdom of Joy. 

25. And this Reft is the holy Heaven in the natural Heaven, where Time works in 
itfelf, and fets forth what it has operated for the Day of Reft, viz. the Day ofSeperation ; 
where, at the End of the Days of this World, the Evil (hall be feperated from the Good, 
and each Thing (hall pofiefs its own Heaven, viz. the Property of its Original [or four- 
cive] Spirit, whence it was generated. 

26. B*t in this Time God s Love and Anger mufr mutually work in one another, and 
manifeft the Wonders of God both according to the Fire and Light-world, and the Vcr- 

tum Domini refts in the feventh Manifeftation of the Properties, and fliines with its Power* And Virtue, 
into the Operation of the fix Days, viz. into the fix Properties, and affords Aid and Help 
to every Life. 

27. In the feventh Property all Things are brought into their End, viz. into the firft 
Day of the Beginning of all Effences ; tor the feventh Day, viz. the feventh Property oif 
the eternal Nature, is the tranfparent glaffy Sea before tie Throne of the Ancient in the 
Revelation, whence, as out of l the grand Myftery, this World was created into feveral t Ex Mjjltn* 
peculiar Heavens and Forms, and formed in thc Verbum Fiat. The feventh Day was "**>"> 
from Eternity, without and beyond all Time, for it is the formed Word of the divine 
Underftanding ; in it the eternal Wifdom of God is manifeft, viz. the Powers and 
Wonders or. thc divine Underftanding, in which the Deity works. 

. 

K2 



68 Of Paradife. Part I. 

The Seventeenth Chapter. 
Of Paradife. 

fi"HOS ES fays, that when God bad made Man, that be planted a Gardtn in 
^ jtf Eden, and there be put Man t to till and keep the fame i and ctufcd all 
M *Q Manner of Fruits to grow, pleafant for tbc Si git and good fcr Food\ and 
-*r planted the Tree of Life alfo y and the Tree cf Knowledge of Gosd and 



2. Here lies the Vail before the Face of Mofes* in that he had a 
bright Ihining Countenance, that fwful Ijrael cannot look him in the Face ; for the 
Man of Vanity is not worthy to know what Paradife is j and although it be given us to 
know it according to the hidden Man, yet by this Defcription we fhall remain as dumb 
to the Beaji, but yet be fufKcicntly underftood by our Feliow-fcholars. 

3. The Garden Eden was a Place upon the Earth where Man was tempted ; and the 
Paradife was in Heaven, and yet was in the Garden Eden. For as Adam before his Eve 
[was made out of him,] before his Sleep was AS to his inward Man in Heaven, and as to 
the outward upon the Earth ; and as the inward holy Man penetrated the outward, as a 
Fire thoroughly heats an Iron j fo alfo the heavenly Power, out of the pure Element, 
penetrated the four Elements, and fprang forth through the Earth, and bare Fruits, 
which were heavenly and earthly, and were qualified [fweetly tempered] of the divine 
Power i and the Vanity in the Fruit was held as it were fwallowed up, as the Day hides 
the Night, and holds it captive in itfelf, that it is not known and manifeft. 

4. Paradife was nothing elfe but the feverith Day s Property j the heavenly Efientiality 
of the fecond Principle is couched or (hut up in the Earth ; the Curfe of God has hidden 
it i it budded (in the Beginning of the World) through the earthly Eflentiality, as the 
Eternity is in the Time, and the divine Power is through all Thrngs, and yet is neither 
comprehended or underftood of any earthly Thing in Self-hood. 

5. But in Paradife the Eflence of the divine World penetrated theEflenceof Time, as 
the Sun penetrates the Fruit upon a Tree, and effectually works it into a Pleafantnefs, 
that it is lovely to look upon and good, to eat > the like alfo we are to underftand of the Garden 
in Eden. 

EJt ex- 6. The Word e Ede is nothing elfe, but what Mofes fays of the Earth, that it 
plained ac- w d ede, and empty \ that is, it mould manifeft its Might, according to the Wrath of 

cording to the Vanity, it mould be ftill, as a Mother to bring forth i for the internal would ruh through 
Language of t f, e cxtcrna ^ as the fpiritual World through Time, Heaven through the Earth. The Earth 

* Void. was empty without Fruit, but the Heaven was its Hulband, which made it fruitful, 

and bare Fruit by it till the Curfe t where Heaven did hide [diiappear or withdraw] itfelf 
from the Earth. 

7. The whole World would have been a mere Paradife^ if Lucifer had not corrupted 
it, who was in the Beginning of his Creation an Hicrarch in the Place of this World ; 
buQfeeing God knew well that Adam would fall, therefore Paradife fprang forth, and bud 
ded only in one certain Place, to introduce and confirm Man therein ; whom (although 
God faw that he would again depart thence) he would again introduce thereinto by 
Chrift, and eftablifh him anew in thrift to Eternity in Paradile. 

H. For Lucifer poiloned the firft Paradife with his fa lie and wicked Defire, therefore 
God prom 5 fed to regenerate it anew in Chrift -, for the feventh Day which God appointed 



Chap. 17. Of Paradife. 69 

for Reft, is nothing elfe but Paradife regenerate anew in the Spirit of Chrift in the 
humane Property, wherein the poor Soul fhall reft Eternally from the Source of the fix 
Days-works, viz. of the fix Properties of the Life. 

9. Alfo it is the feventh Time or Manifestation of God, in which the Myjlery of God s 
Kingdom /hall be fini/hed, when it fhall be again pure in the Place of this World, when 
Heaven (hall be again manifeft in the World, and the Devil driven out with his Wicked- < Text, evil 
nefe ; whereinto no unclean Thing fhall any more enter. For this World, in which Adam Eflcncc. 
was before his Eve, muft again return as it was before the Curfe, in which Rigbteoufnefs 
/hall rule ; but the Vanity lhall be purged away through the Fire of God s Anger, and 
given to the dark World. 

* 10. But that Mofts fays, The Tree of Life flood in the Midfl of the Garden, and prcfenfly, 
the next after fets down, And the Tree of Knowledge of Gccd and Eil : Here lies the Vail 
before his Eyes, that the earthly finful Man cannot behold him , for he is not worthy of 
if, for his Earthlinefs in the Curfe of the beftial Vanity fhall not inherit Paradife. 

1 1. The precious Pearl lies in [the Knowledge of] the Difference of the two Trees ; and 
yet it is but only one, but manifeil in two Kingdoms ; for the Tree of Life Jfandeth wholly 
in the Mtdjt of the Garden, for it ftands in two Principles, in the Midjl, viz. in the holy 
World, between the eternal dark World of God s Anger, where God is an angry zealous 
God, and a confuming Fire, and the outward vifiblc World. 

12. The holy Power of God in the Tree was the middlemoft Kingdom, and Paradife 
was the outermoft Kingdom; for the Middlemoft penetrated the Outermoft, and mani- 
fcfted itftlf with the Outward ; this was the Knowledge of the Gccd, which Adam fhould 
have as little known, in its Original, as the Evil \ he was created for an Inftrument of 
God, with whom God would manifeft his Wonders in Figures -, he Jhould only keep a 
child-like Mind, and be refigned unto God. 

13. Now the Tree of the Knowledge cf Evil was the dark World, which alfo was mani 
feft on this Tree; likewife the Vanity, as r now it is; all earthly Fruit was manifeft f As at thia- 
therein; therefore Mofis diftinguifhes the Tree, and fays, the Tree of Life ; thereby he Da > r> 
underftands the Property ef the eternal Life in the Tree, viz. the fecond Principle ; and 

by the Words of the Tree of the Knowledge of Good and Evil he e underftands the Wrath of* Ormeans. 

the Anger of God, which was manifdt by the Efience of the outward World in Earth- 

Knefs in ttis Tret, of which Adam fhould not eat ; for he fhould h have eaten with the n Or eat. . 

inward Mouth, and not with the earthly Defire, but with the heavenly, for he had fuch 

Fruit growing for him, which the inward Mouth could enjoy, indeed the outward Mouth 

did alfo eat thereof, but not into the Worms Carcafe. 

14. Fot as the Light fwallows up the Darknefs, fo the Ccleft ul fwallowed up the Ter- 
rrftrial, and changed it again into That whence it proceeded; or ss the Eternity fwallows 
up the Time, and in it is a* a Nothing ; fo likewife there were two Centers in Adam** 
Mouth ; for the Kingdom of God ftands in Power. And Mam alfo before his Eve ftood - 
in the Kingdom of God, for he was Male and Female, with both divine havenlj Tinc 
tures ; and neither the Fire s or Light s Tincture or Defire fhould be manifeft in him, 

for they fhould ftand in equal Weight [in the true Temperature] refigned in Gcd. * Or to. 

15. But in the Tree of the Knowledge of Gccd and Evil the Properties, viz. of God s Love, 
and alfo the Earthlinefs, as it is at this Day in the Curfe, were peculiarly maniftft, each in 
itfelf, and did eagerly put themfelves forth; that is, they were departed out of the Uke- 
wfs, out of the equal harmonious Accord ; and all the three Principles were each ot them, 
in an efpecial Manner, manifeft in this Tree, and therefore Mofes calls it, tie Tree of the 
Kncwl dge of Good and Evil. 

1 6. Keafon fays, Why did God fuffer this Tree to grow, feeing Man ftiould not eat of 
it ? Did he not bring it forth for the Fall of Man ? And muft it not needs be the Caufe of 

3 



76 Of Par adife. Part I. 

Man s Deftru&ion ? This is that about which the high Schools contend, and underftand 
it not, for they go about to feck and apprehend the Inward in the Outward, and ic remains 
hidden and dead to them ; they underftand not what Man is. 

17. Man was created out of all the three Principles, and was placed in the Principle, 
in the Properties of the inward and outward World, in equal Number, Weight, and 
Meafure j none of the Principles did exceed the other; there was an agreeing Harmony ; 
the divine Light tempered all the Properties, fo that there was a mutual Melody and 
Play of unanimous Love between them. 

1 8. The fiery dark World rejoiced in the holy Light-world, and the Light- world in the 
outward [World,] as in its Manifeftation ; again, the outward World joyed itfelf in both 
the inward Worlds, as in its Life ; and there was a mere phfifing harmonious Will, Plea- 
fure, and fweet Delight, between them ; the Mercury, viz. the founding, hearing, and 
feeling Life, viz. the Manifeftation of the divine Word in the Fiat, did mutually pene 
trate all Eflcnces, in a very exceeding joyful Property. 

* Or fet their ^9. The Property or EJJence of all the three Worlds reached k with the Defire after the 

Defire upon /ight . ^ nc j j n t foc Light the exprefied Word was holy ; this holy Word gave its Power 

4hc Light. an ^ y.irtuc to the Sound of the inward dark Fire-world, and alfo into the Sound of the 

outward elemental World, viz. it gave itfelf into the inward fery Word, or Life, and alfo 

.into the outward earthly Life. 

20. Thus the holy divine World was pred minant through all the three Principles of 
*he humane Property, and there was an equal Accord ; and no linmity or cppcfite Will 
was manifeft betwixt the Principles, but a mere harmonious Affection and Inclination of 
Will, pleafing Rclifh, ravifhing Melody, fweet Smell, a friendly, fmiling, and moft 
pleafant Afpcct, a meek and kind Senfe, and mutual Fruition of Delight. 

20. For Man was on the fixth Day taken and created to a divine Likenefs and Image^ in 
the fixth Manifeftation of thefeven Properties of the divine harmonious Manifcftation in 
thccxprtffed Power, which has diffufed and manifefted itfelf through the fifth Property, 
viz. through the fiery Love-defire; his true Life s Center was the fifth Property of the 
eternal Nature, 172. the fery Love-defire, which held the Fire and Darknefs hidden [or 
ihut up] in itfelf, and ufed it to its Joy and Delight. 

22. But it is very necefiary for us to underftand right in this Place, whence the Defire 
to fall away from the equal Accord did arife both in the Hicrarch Lucifer, and alfo in 
Adam the fecond Hlerarch, or royal Prince in the divine fmage. 

23. When the eternal Only God once moved himfelf through the eternal Spiritual 
Nature, viz. in the eternal great Abyffal Myftery, and comprized [or amafiedj this 
Myftcry into a Circumference or Place, to manifeft his great Wonders, and introduced 
the eternal Wifdom into a formal vifible Contemplation, and manifefted all the feven Pro T 
perties of the inward eternal Spiritual World, and introduced them into a Creation of 
the Angth* then all the Properties were moved and affected, and each defired to be in a 

1 Or given creatural Form in the Place, fo far as \\viVerbum Fiat had put itfelf forth to Motion and 

itfelfin. Manifeftation. 

*, . - 24. And the angelical Princes alfo with their Legions were taken and created out of 
the Properties in the Verlum Fiat ; even from the firft Center where the eternal I^ulet 
betakes itfelf into a Defire, and introduces itfelf into Nature, to the moft external Mani 
feftation ; each Hierarchy in its Heaven or Property. 

25. Bur feeing Lucifer was in his Creation or Formation of the Properties apprehended 
in the Principle of the Property, where the enkindling Fire arifes, where the Light is 
manifeft, thereupon he became fo afpiring in himfelf, as the moji Mgbty Prince ; and 
feeing in the Root of his creatural Original he underftood the great magical Conftellation, 
viz. the Myftery of the Ground of all Beings, but yet in the dark Property, which yet 



Chap. 17. Of Paradife. 71 

was now moved and affected, which magical Cancellation alfo defined to be manifeft and Or would 
creatural in the Dark World, thereupon it fet its Defire upon this mighty Prince and be. 

26. And he, viz. Lucifer, turned himfelf away from the divine Light into the fiery 
Myftery, towards the Darknefs, whence the Fire anfes -, and fo the magical AJlrum of 
the crand Myftery of the dark World apprehended him ; for his Defire, which the Verbum 
FM* had brought out through the Fire in the Light, turned itfelf back again thereinto, 
and would belike the Creator of all Beings, and change himfelf and the Eficnce accord 
ing to his own Pleafure. 

27. Thus he contemned the Meeknefs in the Light, viz. the fecond Principle, which 
farifes] through the Fire-death (where the Wrath -or the Spiritual Ejfentiality of the 
wrathful dark Property dies in the Fire, and out of which Death of Devouring, the 
fecond Principle, viz. the holy Love-world of great Meeknefs and Humility, is generated) 
and went back into the firft Principle, viz. in magic.m Nature, into the Original of the 
Eternal Nature, and would be an omnifcient Artift ; he would rule and domineer in and. 
above the whole Creation, and be a Co-former in all Properties. 

28. Thus the Light was extinfl to him, for he made his angelical Efience, which ftood 
in"reatMceknefs, D and in fiery Love-defirc, wholly rough, auftere, cold, wrathful and 
ficr C y, in the dark wrathful Property ; and the Properties of Enmity inftantly arofe in him, 
for in the Light they could not be manifeft. But when the Light extinguijbcd, they were 
manifeft, and he became a Devil, and was driven out of the angelical World, out of his 
own Heaven of the fecond Principle. 

2g. Thus we are to know, that the Fall befel him from his Creature, for had he not 
turned away his creaturely Dcfire from the divine Meeknefs and Love, in Pride, and 
ftubborn Will to rule in the Matrix of the Pregnatrefs which took him as a Player, he 
had remained an Angel ; had he continued under God s Love-fpirit and Will, then his 
An^er-fpirit and Will had not captivated him. 

2o. But feeing he has freely and willingly broke himfelf off from God s Love-will, he 
has now God s Anger-will in him, wherein he muft be a Manifeftor and Worker of the 
dark World s Property, for it would alfo be creaturely : Here it has a right Captive, that 
can artificially aft in apifh Sport , and now as the dark World is in its Property in its 
Defire, fuch is alfo its Hierarcb or creaturely Prince. 

21. And here it is very requifite for us to know right, how Man came to fall. Man 
was created in the Stead and Place of extruded Lucifer ; underftand the inward Spiritual 
Man ; he was created in the fame Heaven according to the inward humane Soul, and 
fhould pojjcfs the Hierarchy which Lucifer had loft; and hence the Devil s Envy againft 

Man is rifen. 

22 But feeing God did well know, that the Devil would tempt him, and not allow 
#ir. that Honour, the deepeft Love of God (viz. the high Name Jefus out of JEHOVAH} 
has freely given itfelf herein, to regenerate this Hierarchy which Lucifer had defiled, 
and 10 purge it through the Fire, and to introduce his higheft Love thereinto, and to 
overcome the Wrath (which Lucifer had awakened) with Love, and change it again into 
divine Toy, viz. into an holy Heaven ; in which Place the lajl Judgment ftands : And Or to which 
this is That which Saint Paul fays, Man was chofcn [or clefted] in Cbrijl Jefus before tie ^Jj^ 
Foundation of the World was laid. appointed. 

22 And for this End, God created Man out of three Principles in one, that he drd not 
live wholly in the Place of Lucifer, that fo he might help him ; for God faw very well, 
according to the Property of his Wrath, that Man would fall ; but he would bring him &A*/ / 
again, through and in the Nam! Jefus, through the corruptible Death into the royal 
Kingdom whence Lucifer was fallen i in whofe (lead the Man Cbriji, God and Man m 



72 Of Paradife. Part I. 

one Perfbn, fhould fit as an Hierarch, High Priefl, or the great Prince of Men, in the 
.Name and Power of Jefut out of JEHQVA. 

34. Therefore we are here rightly to confider of the Fall of Man ; how he flood in 
Paradife and was tempted j and what the Paradife was. Man flood in three Principles, 
which indeed flood in Man himfclf, viz. in Body and Soul, in equal Accord and Har 
mony, but not without him ; for the dark World has another Defire than ^M.Ugbt-world\ 
DOW the Image of God flood between three Principles, ail which three did fet their Dcfirc 
upon tbis Image ; each would be manifefl in Adam* and have him in their Dominion for 
a Ruler, and manifcft their Wonders through him. 

35. But he, viz. the Man, fhould have introduced his Defire only into \\\cjixtb Pro 
perty of the divine Manifeftation, wherein he was created to an Image of God ; he 
fhould be wholly refigned to God ; he fhould only live in the manifcfted divine Word, 
in Obedience to God, and not enter into his own Will, but introduce his Defire into 
God s Will, viz. into the fmh Property, that fo the manifefled Word of God might be 
bis Will, knowing, and doing j even as the holy Angels fb live and rejoice only in the 
divine Will, and melodize in the Holy Gboft, as he does open and manifefl himfelf in 
them according to the Divine Wifdom ; and thus they live, will, and act, with a 
Child-like Mind and Will. 

36. Paradife, or the Garden in Eden, did indeed fland with its Properties in equal Con 
cord as to Man ; but the Properties were in themfelves an awakened Hunger, each in 
itfelf, which verily the divine Light did again introduce into a Temperature : But the 
Devil oppofed Man in his enkindled Envy, and infmuaced his venomous Imagination into 
the humane Property, and enkindled the humane Properties in the Center in the firft 
Principle of the Soul s Property, wherein the Soul flands in like EfTence and Exiflence 
with the Angels and Devils. 

37. Whence Adam s Imagination and earned Hunger arofe, that he would eat of the 
Evil and Good, and Jive in his own Will ; that is, his Will departed out of the equal 
Concord into the Multiplicity of the Properties ; for he would prove, feel, tafle, hear, 
fmell, and fee them; as the Devil did perfuade them alfo in the Serpent, they fbould be as 
God, and their Eyes Jhould be open in the Properties, which alfo happened to them in the 
Fall, that they knew, tailed, faw, and felt Evil and Good ; whence arofe unto them 
Sicknefs, Difeafe, Pains, and Corruption [or the Difiblution of this Carcafe.j 

Kete. 38. And feeing the divine Providence did before know that the Devil would tempt 

Man, and bring him into flrange Luft ; left he fhould long after the Center of the dark 
World, and become a Devil as Lucifer did, God reprefented to him tbe Tree of Life, and 
of tbe Knowledge of Good and Evil, wherein the Difiblution of the outward Life was 
manifefl. 

39. For it was occafioned by Adam, when he was yet in Paradife, when he lufled 
after Vanity, and brought his Imagination into the Earth, viz. into that E/ence whence 
the Limus of the outward Body was extracted, and defired out of his Mother to afTay of 
the enkindled Vanity which the Devil had enflamed, thereupon the Fiat drew him forth 
fuch a Plant out of the Matrix of the Earth, whence alfo it had extracted Adam s Body, 
fo that Adarfs Hunger bad to eat. 

40. For the Efience in the Tree of the Knowledge of Good and Evil, and the Hun 
ger of the Defire in Adam, were alike-, what he defined was reprefented to him by the 
fiat ; Adam s Imagination was the Caufe of it. 

41. Reafon fays, Why did God fuffer it to come to pafs ? Chrifl faid, If you bad 
Faith as a Grain of Mnjlard-feed, and faould fay to tbis Mountain, bt caft into tbe Sea, it 
fiould be done : I pray, was not the Soul s Spirit fprung forth out of the great Divine 
Omnipotence, out of the Center of the eternal Spiritual Nature, whence all Beings were 
created, and fhould it not then bt potent? 42. He 



Chap. 1 8. Of the Paradifical State. 73 

He was a Fire-fpark of God s Might, but when he was formed into a creatural 
Hrin of the Creatures, he withdrew into &//-luft, and broke himfelf off from the l/w- 
wrM Bcin<r and entered into a Selfifhnefs, and fo he wrought his own Deftruflion, and 
this he would have had, if God s Love had ^redeemed him 

I* The Soul s Power Mf^fo potent before the Vanity, that it was not fubjefb to any 
thing; and fo it is (till powerful, if the Undemanding was not taken away from it : It 
can by Magick, alter all Things whatfoever are in the outward World s Eflence, 
and introduce them into another EfTcnce ; but the Vanity in the outward Air s Dominion 
has brought a Darknefs thereinto, fo that it does not know itfclf j the Curfe of God has 
raft the defiled Child into the Dirt, that it muft pray for a Laver, and muft be, in this 
Life-time, its own Enemy, that it may learn to be humble, awl continue in the divine 
Harmony, and not become a Devil. 




The Eighteenth Chapter. 

Of the Paradifcal State, fiewing how it Jbould have been 

Adam had not fallen. 

KNOW the Sophifter will here cavil at me, and cry it down as a 
thing impcffible for me to know, feeing I was not there and faw it 
myfelf : To him I fay, that I in the Efience of my Soul and Body, 
when I was not as yet I, but when I was in Adam s EJJence y was 
there, and did myfelf fool " away my Glory in Adam\ but feeing 
Chrift has reftored it again to me, I fee in the Spirit of Chrift what 
I was in Paradife, and what I am now in Sin, and what I fhall be 
again ; and therefore let none decry it as a thing unknowable ; for though / indeed 
know it not, yet the Spirit of Chrift knows it in me \ from which Knowledge I fhall 
wnte 

2. Adam was a Man and alfo a Woman, and yet none of them [dijiinfi, ] but 
a Virgin full of Chaftity, Modefty, and Purity, viz. the Image of God: He had both 
the Tin$y/es of the Fire and Light in him-, in the Conjunction of which the own 
Love, viz. the Virgin Center, flood, being the fair Paradifical Rofe-Garden of Delight, 
wherein he loved himfelf ; as we alfo in the Refurreftion of the Dead fhall be fuch, as 

Chrift tells us, * that wejhall neither marry , nor be given in Marriage^ but be like the An- q Matth. zz, 
gels of God. 3- 

3. Such a Man, as Adam was before his Evf, fhall arife, and again enter into, and 
eternally poflefs Paradife, not a Man or Woman, but, as the Scripture fays, They are 
Virgin*, and follow God, and the Lamb, they are like to the Angels of God-, yet not only 
pure Spirit, as the Angels, but in heavenly Bodies, in which the fpiritual angelical 
Body inhabits. 

4. Seeing then Adam was created in Paradife to the Life Eternal in the Image of God, 
and God himfelf breathed his Life and Spirit into him, therefore we can well defcribe 
him, how he was in his Innocence, and how he fell, and what he is now, and fhall 
again be at laft. 

5. If God had created him r to the earthly, corruptible, miferable, naked, fick, Or for, 
VOL. III. L 



Of the Paradifical State. 



Part I. 



God. 



OrMoihcr s 
Body. 



Or to. 



* Or of. 



* Text, Cor- 
fui. 



* Or eter 
nally. 



Conceived. 



beilial, toilfome Life, then he had not brought him into Paradife; if* lie had defired 
[or willed] the lejlial Copulation and Propagation, then he would inftantly in the Be 
ginning have created Man and Woman, and both Sexes had come forth in the Vcrlum 
Fiat, into the Divifion of both Tinctures, as it was in the other earthly Creatures. 

6. Every Creature brings its Cloathing from its Dam ; but Man comes mifcrable, 
naked and bare, in deepelt Poverty, and Inability, and is able to do nothing; and in 
his Arrival to this World he is the pooreft, moft mifcrable, forlorn, and moil fhiftlefs 
Creature amongft all Kinds, which cannot at all help himfelf ; which does fufficiemly 
fhew to us, that he was not created of God to this Mifery, but u in his Perfection, as all 
other Creatures were, which [Perfection] the firft Man fooled away [or loft] by falfe 
Luft ; whereupon God afterwards in his &opdid firft figurize him in the outward Fiat to 
the natural Life in Man and Woman, according to the Property of all earthly Creatures, 
and hung upon him the Worm s Carcafe, with the beftial Members for Propagation, of 
which the poor Soul is to this Day alhamed, that it muft bear a beftial Form on the 
Body. 

7. Two fixed and ftedfaft Eflcnces were in Adam, viz. the fpiritual Body x from the 
Love-Efientiality of the inward Heaven, which was God s Temple, and the outward 
Body, viz. the Limits of the Earth, which was the Manfion and Habitation of the in 
ward fpiritual Body, which in no wife was manifeft according to the Vanity of the 
Earth, for it was a Limits, an Extract of the good Part of the Earth, which at the laft 
Judgment mall be fevered in the Earth, from the Vanity of the Curfe, and the Corrup 
tion of the Devil. 

8. Thefe two Beings, viz. the inward Heavenly, and the outward Heavenly, were 
mutually efpoufed to each other, and formed into one y Body, wherein was the moft holy- 
Tintture qf the Fire and Light, viz. the great joyful Love-defire, which did inflame the 
Eflence, fo that both Eflcnces did very earneftly and ardently, defire each other in the 
Love-defire, and loved one another: The Inward loved the Outward as its Manifeftation 
and Senfation, and the Outward loved the Inward as its greateft Swcetnefs and Joyfulnefs, 
as its precious Pearl, and moft beloved Spoufe and Confort ; and yet they were not two 
Bodies, but only one, but of a twofold Eflence, 172:. one inward, heavenly, holy, and 
one from the Eflence of Time j which were efpoufed and betrothed to each other to z arv 
eternal [Being.] 

9. And the magical Impregnation [or Conception] and Birth did ftand in this fiery 
Love-defire ; for the Tincture penetrated through both Eflcnces, through the inward 
and outward, and awakened (or ftirred up) the Defire -, and the Defire was the Fiat, 
which the LOVC-/J//*/ [or Imagination] took, and brought into a Subftance ; thus the 
Likenefs of the exprefs Imngt was formed in this Subftance, being a fpiritual Image accord 
ing to the firft : As the Fiat had conceived, and formed the firft Image, viz. /I dam, fo 
allb the Likenefs was conceived out of the firft for Propagation ; and in this Conception 
alfo the. magical Birth was forthwith (effected,) where, in the Birth, the fpiritual Bcdj 
became external. 

10. Undcrftand, if it had been that Adam had flood, then the magical Birth had been 
thus [effected,] not by a fundry peculiar Ijfue from Adam s Body, as now, but as the Sun 
Ihines entirely through the Water, and rends (or tears) it not, fo the fpiritual Body, viz. 
the Birth, had been brought forth, and in its coming forth had become fuljlantial, with 
out Pains, Care, and Dillrefs, in a great Joyfulnefs and Delight , it had been, in a Man 
ner, as both Seeds of Man and Woman receive in their Conjunction apleafant Afpect, fo- 
alfo the magical Impregnation and Birth had been a Virgin-like Image wholly perfect: 
according to the firft. 

1 1. Which afterwards, when Venufs Matrix was taken from Adam, and formed into a 



Chap. 1 8. Of the Paradifical State. 75 

Woman, muft be done through Anguifh, Trouble, Smart, Pangs and Diftrefs ; as God 
faid to Eve, I will multiply thy Sorrows ; when tbcu conccivffl, thou flialt now bring forth 
Children with Sorrow, and thy J /tllfiall be fubjell to thy llujband. Why ? Becaufe it was 
fprung forth from the Man s Will : Eve was half the Adam, viz. the Part wherein Adam 
Ihould have loved and impregnated himfelf ; the fame, when he flood not, was taken 
from him in his Sleep, and formed into a Woman ; therefore when Adam faw her, he laid, 
She lhall be called Woman, becaufe fhe is taken out of Man. 

12. Man mould have walked naked upon the Earth, for the heavenly (Part) penetra 
ted the outward, and was his Cloathing; he flood in great Beauty, Glory, Joy, and Delight, 
in a Child-like Mind; he mould have eaten, and drunk in a wagical Manner, not into 
the Body, as now, but in the Mouth ; there was the Sepcration - t for fo likewife was the 
Fruit of Paradife. 

13. All Things were made for his Sport and Delight ; no Sleep was in him ; the Night 

was in him as the Day ; for he faw with b pure Eyes in c peculiar Light ; the inward Man, * Glorified, 
viz. the inward Eye, faw through the outward -, as we in the other World fhall need no illuftnous. 
Sun-, for we [mall] fee in the divine Sight, in the Light of the peculiar Nature. No h . ls . wn 
Heat nor Cold had touched them ; there had alfo no Winter been manifelt upon the nat^Light" 
Earth, for in Paradife there was an equal Temperature. 

14. The Tin&ure of the Earth had been their Delight and Paftime -, they would 
have bad all Metals for their Play //// the Time that God had changed the outward World ; 
no Fear or Terror had been in them, alfo no Law from any Thing, or with refpedt to any 
Thing ; for all had been free to them ; Adam had been their chief Prince ; and they 
would have lived in the World, and alfo in Heaven, inhabiting in both Worlds at once ; 
Paradife had been through the whole World. 

15. But feeing the divine Providence did well know \.\\ztAdam would not (land, feeing 
the Earth was corrupted by its former Prince, in that the Wrath of God had moved itfelf 
and d amafied the Eflcnce into an Imprefllon, therefore God created all Manner of Fruits * Or took, 
and Beads ; alfo all Sorts of c Medicines for the future Sicknefs of Man ; and likewife all * Or fovc- 
Kinds of Meat \ that the Man might have Food and Raiment alfo in this World. reign, heal- 

16. For he had determined to fend another Prince, by whom he would redeem Man " Animals, 
from his Sicknefs and Death, and purify and purge the Earth through the Fire of God, anSineSs 
and introduce it into the holy (Being,) as it was when Lucifer was an Angel, before it 

came into fuch a Creature. Orcrcature- 

17. And Adam was created only to the divine Image, which mould be eternal ; and or in* 
though \iwasknoivn in the Wrath of God that Man would fall, yet the * Regenerator was h OrReftorcr. 
alfo knci^n in God s Love ; to whom this Hierarchy Ihould be given for a royal PofTefllon 

in Lucifer s fiead. 

1 8. But that the Fall 1 might not proceed (or come) from the divine Appointment, i or might 
God made Man perfect, and created and ordained him to Paradife, and forbad him the not fo much 
fa lie Lull, which the Devil ftirred up through the Limus of the Earth in Adam s outward as . a PP ear to 
Body, with his falfe Imagination and Hungry-defire. the divin" 

19. And Adam was (before his Eve) forty Days in Paradife, in the Temptation, before Decree. 
God made the Woman out of him ; if he had ftood fledfaft, then God had fo confirmed 

him to Eternity. 

20. But that I write of faty Days, contrary to the Cuflom [and Opinion] of other 
Writers, is, that v/e have certain Knowledge and fufncient Ground of the fame, not 
only by Conjecture, but from another Knowledge ; of this alfo we will Pnew you the 
Types. As (firft) of Mofes upon Mount Sinai, when God gave him the Law, this was 
done in forty Days, and Ifrael was tried whether they would continue in divine Obedi 
ence i but feeing they made a Calf and an Idol, and fell from God, therefore Mofes muft 

L 2 



76 Of the Paradifical State. Part I. 

break the firft Tables of the Law ; fignifying the firft Adam in the divine Law, who 
fc Definition, departed from it : Therefore the fame was broken from him, and he fell into the k Break- 

ing of his Body, as Mofes broke the Tables in Pieces. 

1 Round Ball, 21. And God gave Mofes another Scripture or Writing upon l a Table of Stone; 
or Globe. which fignifies the fecond Adam (Chrift) who fhould reftore the firft, and again introduce 
bis Law into bis Table of the Heart, viz. into rhe Life into the Humanity, and write it 
\vith the living Spirit in the fweet Name J ESU\ thus the other Law was alfo written, 
how God s Love would deftroy or break in Pieces the Anger; of which the Covenant in 
the Law was a Type, as (hall be hereafter mentioned in Mofes, 

22. The fecond Figure of Adam in Paradifc are the forty Years in the Wilderncfs ; 
where Ifrael was tried in the Law with the heavenly Manna, whether or no they would 
be obedient to God, that the Anger might not fo much devour them. The third Fi- 

* Combat, gure is the true real one, viz. Adam s hard m Encounter with Chrift in the Wildernefi, 

where he flood in Adam s Stead before the Devil and God s Anger, where he cat forty 

* Text, of the Days magically, viz. of the Word of the Lord, in which Adam alfo was tempted, whe- 
VtrbumDo- ther he would remain wholly refigned to God s Will; Chrift was tempted in Adam s 

Stead in Adam s Temptation, and with all whatfoever, wherein Adam was tempted, as 
fhall be mentioned hereafter. 

"23. The fourth Figure are the/or/y Hours of Chrift in the Grave, where he awaked 
Adam out of his firft Sleep. The fifth Figure are the forty Days of Chrift after his Refur- 
reftion in the laft Proba, where the Humanity was lift of all tried, whether it would now 
(land and be wholly refigned in God, feeing that Death was deftroyed, and the inward 
human Life new-born in God. 

24. Thefe five Figures belong to thcfve Degrees of Nature ; from the firft Form of 
Nature even to the fifth, viz. to the holy Center of the Love-birth; if it were not too 
large, we would fet it forth very clearly; it fhall be fhcwn in its Place. 

* Or flood in ^5. Thefe /0r/y Days Adam was * fried in his Innocence, whether or no he would or 
trie Prda. could jland^ to poficfs the Throne of "Lucifer^ as an Hierarch, and Prince of God ; but 

feeing God knew that this would not be, he determined to move himfelf with his dtepefi 
rVamftiedor Love in this Adamical, angelical Image of the inward holy Man, which p difappeared in 
withdrew. Adam> and to regenerate him anew, viz. in the Seed of tie Woman ; underftand in the 

Lovc-defire s Seed, wherein Adam fhould have impregnated, generated, or brought 

forth himfelf in a magical Manner. In this Seed the Mark or Bound of the promifed 
tOrwitb. Covenant * in Chrift was fet, who fhould reftore the Angels-Image, viz. the divine Man, 

as it is effected. 

26. Thefe forty Days Adam, viz. the Soul of Adam in the Flefh, was tempted betwixt 

three Principles ; for each Principle drew the Soul in the Flefh, and would have the 

Upper-hand or Dominion. 
Trial. 2 7- This was the right Proba of what the free JPill of the Soul would do ; whether it 

would remain in the divine Harmony, or whether it would enter into the Selfhood: Here 

it was tr tecl in Soul and Body, and drawn by all the three Principles ; each would 
With or by accomplifh [or work forth] its Wonders in him. 
him. 28. Not that the three Principles flood in unequal Meafure and Weight in Adam, 

they were in equal Weight in him, but not .without him; moreover the Devil was very 

bufy in God s Anger in the firft Principle with his falfe Delire, and introduced continu- 

* I ri D f a ^y ^ s l ma g* na t* Gn i nto trie Soul, and into the outward Flefh, viz. into the Limus of the 
fimiiituclc or Earth, and infmuatcd it into the firft Principle, viz. into the fiery Property of the Soul, 
various Dif- even into the eternal Nature ; whereupon the firft Principle in the Soul was moved to fpe- 
panty of the cu i a te iifelf in the Devil s Imagination (or Glafs of Fancy) viz. to comemphte in the 
whic" we re magical Birth, how, and what, Evil and Good were, how it would relifh. and be in 
without itfelf. the Unlikencfs of the Effence, whence the Lujl arofc in the Soul. 



Chap. 1 8. Of tie Paradifical State. 77 

29. The earthly Luft, to cat of the manifold Properties, arofe in the outward Part of 
the Soul , and in the inward fiery Part of the Soul the Lull of Pride arofe, to know and 
prove Evil and Good, defiring to be like God, as the Devil alfo did, when he would be 

an Artift, in the magical Birth ; after which Adam here alfo lufted. . Or CraftJ- 

30. Though Adam did not defire to prove thcfrft Principle, as Lucifer has done, for mailer. 
his Luft was only bent to tafte and prove Evil and Good, viz. the Vanity of the Earth ; 

the outward Soul was awakened fo, that the Hunger entered into its Mother, from 
whence it was drawn, and it was introduced into another Source. 

91. And when this Hunger entered into the Earth to cat of Evil and Good, then the 
Defire in the Fiat drew forth the Tree of Temptation, and fct it before Adam \ then came 
the fevcrc Command from God, and faid to Adam, Thou foalt net fat of the Tree of tie 
Knowledge of Good and Evil \ in that Day that tbou eat eft thereof tbou Jhalt die the Death. 

32. And Adam alfo did not eat thereof in the Mouth, only with the Imagination or 
Defire he did eat thereof, whereby the heavenly Tin6lure difappeared, which flood in a 
fiery Love ; and the earthly one did awake in the outward Soul s Property, whereby the 
heavenly Image was cbfcured. 

33. Thus the magical Birth was fpoiled, and it could not then be; though 
Adam x flood in Paradife, yet it had not availed y him ; for in the Imagination or Hunger * Or had 



after Evil and Good the outward Man did awake in him, and obtained the Dominion 

then Adam s fair Image fell into a Swound, and drew near to the Cefiation of its Opera- y 

tion ; for the heavenly Tin&ure was captivated in the earthly Defire \ for the outward 

Delire imprefled into it its Effence out of the Vanity, whereby the Man was darkened, 

and loft his clear pure Heady Eyes and Sight, which was from the divine Effencc, from z Confhnt, 

whence before he had his Sight [or Seeing.] permanent. 

34. Now Mofes fays, that the Lord Godfaid, It is not good that this Manjhouldbe alone ^ Gen. 2. v. 18, 
we will make *n Help meet for him. When God had created all Creatures with the whole 
creatural Ho ft, Mo fa fays, And God beheld all Things which he had made , and lo ! it was 
very good, and confirmed all to its Propagation ; but here he fays of Man, // is not good 
that bejbould bealcne ; for he faw his miferable Fall, that he could not magically propa 
gate himfclf, and faid, we will make an Help for him. 

-< + *4+l* it III **< f + Q4M^**M*<4M + ^M 4 ***^l **+***>*******+ 

** The Nineteenth Chapter. 

Of the * building of the Woman ; Jhewing how Man was ordained* Or framing;. 

to the outward Natural Life. 



Mofes fays, Cod caufed a deep Sleep to fall upon the Man, find he Gen. i. v. 21. 

>+ %y&~ thereof, and clofed up the Place with Flejh. Mofes fays, the Woman 
*+ A t+v was made of a Rib out of Adam\ Side. Who will underftand this 
*ttttt* without divine Light ? But here lies the Vail before the Brightnefs 
2JQ9QOKJ& of" Mofes s Face, by reafon of the Unworrhinefs of the lejlid Man. b Qf Q ^ of 

2. Eor we find that the Woman was taken and formed in the Fiat hjs Body ^j 
out of Ada nf\ Eflence, fc both in Body and Soul. But the Rib bctol<jens Adewts Diflb- Soul. 



78 Of the Framing of the Woman. Part I. 

Or deftroy- lution or Breaking, viz. that this Body mould and would bt c dijfohfd; for in the Place 
* o f ln i s Rib Lenginus s Spear muft afterwards, when Chrift was crucified, enter into the 

fame, and tincture and beat the Breach in the Wrath of God with heavenly Blood. 
> 3. Now when Adam * Hunger was fet after the Earthlinefs, it did, by its magnetick 

Power, imprefs into his fair Image the Vanity of Evil and Good; whereupon the hea 
venly Image of the angelical World s Kflence difappeared. As if a Man fhould infmuate 
ibme ftrange Matter into a burning and light-mining Candle, whereby it fbould become 
dark, and at laft wholly extinguijh ; lo it went alfo with Adam, for he brought his Will and 
Dcfire from God into Selfhood and Vanity, and broke himfelf off from God, viz. from 
the divine Harmony. 

* Faintnefs, 4. Even then he forthwith funk down into a* Swound, into Sleep, viz. into an Inabi- 
orlmpotencjr. ]j tv> which fignifies the Death ; for the Image of God, which is immutable, docs not 
Or with, flcep: Whatfoever is eternal has no Time in it; but by the Sleep the Time was mani- 

feft in Man, for hejlept in the angelical World, and awaked to the outward World. 
f Signifies.or 5. His Sleep f is the Reft of Chrift in the Grave, where the new regenerate Life, in 

was the real Chrift s Humanity, * muft enter into Adam s Sleep, and awaken it again to the eternal 
Type of. r . r , , . . r _,. . , i T 

Or was to. *!/* and bnn g 1C out or Time into the eternal Being. 

6. But the breaking [or dividing] of Adam s Eflence, when the Woman was taken 
out of him, is the breaking or bruifmg of Cbrijl s Body on the Crofs, from the fixth 

* Or making Hour to the ninth ; for fo long was the Fiat in Adam s Sleep " in the feperating of the 
5jj e i Sex J^, Man and Woman ; for in fuch a Space of Time the Woman was compleatly finiihed [or 
male/ " brought forth] out of Adam into a female Perfon [or Image.] 

7. And when Chrift on the Crofs had again accomplifhed this Redemption of our 
iT M fr ra c i Vir g m * ike I ma ge from the divided 1 Sex of Male and Female, and tinctured it with his 
Woman". be * n h ^od in the divine Love, he faid, // is finijbed : For before he flood in Adam s 



Thirft . As Adam thirfted after the Vanity ; fo Chrift now filled or fatiated this Thirft of 
Vanity with the holy divine Lovc-thirft, and turned about the Will of the Soul, that it 
might again introduce its Thirft into God; and when this was brought to pafs, he faid, 
now // is jinifljed and converted. Chrift turned back Adam in his Sleep from the Vanity, 
and from the Man and Woman, again into the angelical Image. Great and wonderful 
are thcfe Myfterics, which the World cannot apprehend ; for it is as blind in them, as a 
Man that is born blind is to behold this World ; but he that regards and/W; them has 
great Joy therein. 
k Underftand, 8. Eve is the right k magical Child ; for fhe is the Matrix in which the Love-defire 



" otb ff R ht ftood in .^jw, viz. the magical Impregnation and Birth; me was Adam s paradifical 
wa$ C then C ma- Kofe-garden in peculiar Love, wherein he loved himfelf : For the Amaffing [or Con- 
nifeft, butaf-ceiving] of the magical Impregnation, or Incarnation, or divine Formation of Propaga- 
terwards dif- tion, was [or ftood] in the Conjunction of both Tinctures. 

in P C7a d y [he 9 * And ? od f ^ aftcr the Eatin g of the A PP le to them, The Woman s Seed fi all Iruife 
Woman s &* Serpenfs Ihad\ the Ground and Corner-Jlone lie here in this Matrix ; for the 
Seed, which Woman s Matrix, wherein the divine Formation ftood, w.?s as to the right Life hea- 
wa$ to break venly, being out of the heavenly Efftrntiality, wherein confifted the right Paradife. 
Screen" IT* O. But ^/tf; with his Imagination brought Earthlinefs and VaniTy thereinto, viz, 
theeanhly Self-will \ and then the holy Part, viz. Venufs Defire, which xvas the divine Center in the 
Eve. Humanity, viz. the manifeft Love-word in the Image of God, difappeared in this 

^ 0rConce P-A/d/r/x; therefore Eve "" from this ftrange ll^ill introduced into \\vzMatrix brought forth 
0*utor nr at fir ^ a fe Jr "- w M e d proud Murtbcrcr\ for Adam with his falfe Imagination had introdu- 
by rcafonof ccd this Vanity, fo alfo the Devil s Defire [thereinto.] 

if. But the divine Love-will would not forfake this difappeared angelical Matrix, 
and gave himfelf by Promiie thereinto with the dear and precious N ami of Jefiis, who 



Chap. 19. Of tie Framing of tie Woman. 79 

fhould again awaken it in the Property of the Holinefs and bruife the Head of the Devil s 

inJinualcdDcfaz and falfe rebellious Will ; that is, deftroy and take away the Might of its 

Lite, and introduce it again, throvigh divine Love, into the firft Life: And even in this 

holy Matrix, which the Word and Power of God again awakened in thefweet Namejefus 

in the Seed of M*ry in the n Bound of the Covenant, the Serpent s Poifon in the Soul and " Aim, Mark, 

Flefli was deftroyed. or Limit 

12. And this is the Seed of tbe Woman : Dear Brethren, obferve it, it is highly known: 

The Aim of the Covenant of Promife was placed [or fet] into this Matrix : But Eve Text, t h e 
was not the very Child -, for the Part of the heavenly A&trix flood difappeared\n her, but promiVed 

(vet it was) in the Covenant of God, as the dry Rod of Aaron (which budded forth Mark of the 

: n \ -c i Covenant, 

alrefh) typified to us. 

13. She was indeed the whole Matrix tot Adam* but the holy Part was fhut up in her; 
and the outward Part of the outward World with Evil and Good, viz. the Matrix of the 
third Principle, which had indeed an half foul-like Property, but (captivated) in the Pri- 
fon of God s Anger, the holy Covenant of Love retted in the difappcared Part, in the 
Midft of the awakened Anger -, from which Covenant the prophetical Spirit in the old 
Teftament fpoke, and prophefied of the future Opening (or Manifeflatbn) in the Cove 
nant. 

14. The greateft Myftery is to be underftood in the Formation of Eve-, for a Man 
muft very entirely and intimately underftand and apprehend the Birth of Nature, and the 
Original of Man, if he will fee the Ground ; for (lie is the half-Adam, not taken only and 
wholly out of Adam s Flelh, but out of his Eflence, out of the Female Part i fhc is Adam s 
Matrix. 

15. The Woman received no more from Adam s Flefli and Bones, but the Rib in his 

Side, and the half Crofs in the p Head, which was the Life s Birth-Crofs, whereon Chrift t Or Skull. 
destroyed Death: The Matrix of the heavenly Part was in Adam* q magical, that is, i or magi- 
moving in the Efience, but the outward Part of the outward World was made fiefhy i call/, 
and both were mutually bound [or efpoufed] one to another -, as the Time with the 
Eternity j the holy Part was in Heaven, and the Heaven itfelfj and the outward fklhy 
Part was in the outward World in Matrice Mundi. j n the Ma. 

j6. Thus the female Property was in the Fiat extracted out of A Jam s Efience, as his trix of the 
ckarcft Rofe-garden, and he kept the Limlus celcftial and tcrreftrial, according to the ll j ird P" 11 "- 
Kternal Father s manifefted Property, viz. the Fire-foul s Matrix s Property -, and the r 
Woman (kept) the Part of the Spirit s Soul s-property, The Woman had the Center of 
the angelical World, in her difappeared Part of the Soul-like Property, viz. the mani 
fefted Loj;e-word, viz. the fifth Property of the Eternal Nature ; and the Man had in 
his Limbus the divine Fire-world, viz. the Centcrof the Light- World, the Center of Or to. \ 
all Beings. 

17. The Man s Limbus which he kept when the Woman was made out of him, was 
the Father s Property, according to all Beings -, and the Woman out of [or proceeded 
from] the Man, was the Son s Property, according to all Beings , underftand the heavenly 
Part both of the Limbus and Matrix-, therefore Chrift became Man in the Woman s 
Part, and brought the Man s Part again into the holy Matrix, fo that the Limbus and 

female Matrix were again one f Image, viz. a manly Virgin, above and in all the three t o r Perfon. 
Principles, as a creatural formed God, in whom the Eternal unformed God dwelt, with 
univerfal Fulnefs, both in the Formed, and without the Formed [divine Creature or 
God-man;] for thus was Adam alfo before his Eve, and fo muft we alfo be in Chrift, if 
we would be the Image and Temple of God. 

18. Now when the pregnant Matrix was taken from Adam, the Woman v/as every 
v,-ay formed with fuch Members for Propagation as (he is at this Day -, and fo Adam 

5 



8o Of the Framing of the Woman. Part I. 

alfb ; for before, when Adam was Male and Female, he needed no fuch Members ; for his 
Birth was magical, his Conception moving in the Matrix [was to be] done through Ima 
gination \ for the Fiat was manifcft in him. 

19. And the beftial Worm s Carcafe of the Bowels, with the Formation of other 
inward principal Members belonging to the earthly Life, was hung upon Adam, in- 
ftead of the female Matrix ; and the like Worm s Carcafe was alfo hung upon the 
Woman inftead of the heavenly Limbw, that they might fluff in a Deal of Vanity, and 
live like the Bcafts, feeing they did fo eagerly luft after Evil and Good. 

20. Reafon will object againft me, and fay, God created Adam in the Beginning fuch a 
Man, and even with all Members as be now is-, which, notwithstanding, it cannot make 
out or demonflrate, feeing the Soul is afhamed of this beftial Property ; alfo I would 
willingly know of this felf-full Reafon, whether or no fuch an Adam (if he was created fo 
miferable, deftitute, naked, and bare, to this beftial Life) was created to eternal Life 
without Defect, and alfo without Need, Diftrefs, and Death ? And whether this Sink 
[or filthy Carcafe of earthly Flefh and Blood] was the Paradife, and Temple of God, and 
how could he have been able to defend himfelf from Hurt and Ruin ? for fuch a beaft- 
like Man may be drowned in the Water, and burnt in the Fire, and alfo cruihed to Pieces 
with Rocks and Stones. 

21. But if thou fayeft, that God did well know that \tfiould be ft with Adam, therefore 
he created him fo at the very firft ; againft this the Scripture declares, faying, God created 
Man in his Image, yea to the Image of God created be him, not to the beftial Image. What 
Sin would God have imputed or charged upon Man, if he had created him in a beftial 
Image ? What then would the new Birth avail him, [to what End then fhould he be born 
again?] The new Birth contains in real Sum this; that the angelical Image muft be 
born again, which God created in Adam. God formed Adam in the Image of God ; and 
though he knew that he would notftand, yet he appointed him the Saviour, who fhould 
bring him again into the/r/? Image, and therein eflablifh him for ever. 

22. Now it plainly appears \httAdam flood in the divine Image, and not in the beftial, 
for he knew the Property of all Creatures, and gave Namis to all Creatures from their 
Efience, Form, and Property. He underftood the Language of Nature, viz. the manifefted 
and formed Word in every one s EfTence, for thence the Name of c-jerj Creative is rifen. 

Text, ftood 23. Now feeing he knew how the Word of Power was n formed in every Creature, 
in the Form, thereupon we cannot efteem him * beftial-, he was without doubt Ar.gdical; for no other 
m?reTr> k imal ^ an ar ^ e ^ ut *" uc ^ atl one as ^dam was before his Eve : God created him perfect, 
of him, as but he ftood not in the Proba ; whereupon it muft now follow, that God fufFercd him 
thcSchoohin to fall into the outward Magick, and ordained him to the Image of this World, and fee 
thcjr brutifli fr im j nto t { ie Natural Life, viz. into the r Corruption and new Birth ; for in Heaven there 
who under- * s neitner Male nor Female, but all one Kind, in peculiar Love, without further Propa- 
ftand not gation, in an eternal Confirmation. 

what A/am 24. This therefore fets forth to us, that Adam died in Paradife, as God faid to him; 
h^ loft th f * If tbou eatcft of the Tree, thou dieft - t he died to the holy [heavenly] Image, and lived to 
Image of the -awakened beftial Image. For now, when Adam awaked from Sleep, he was indeed 
God. ftill in Paradife; for the Vanity in the Flefh and Soul did not yet actually and effectually 

> Degcnerati- W ork, and was yet dumb, ftill, and fenfelefs, //// they did eat of the forbidden Fruit ; and 
cencradon C ~ then the earthly Dominion began to rife; then the Vanity awaked, viz. the Forms of 
the Life, each in its Selfhood, zndfcrfcok Severally their mutual Harmony, and forthwith 
Heat and Cold fell upon them j for the outward (Image or Being) did affimulate with the 
inward, and the heavenly Image at laft quite difappeared , which in Adam s Sleep, and 
alfo in his Awakening, did yet live both in Adam and Eve, but in a very obfcure and impo 
tent Manner. 

25. Adam in his Ptrfcftiw, while he was Man and Wife, and had the magical Con- 
3 ception, 



Chap. ig. Of the Framing of the Woman. 8f 

ception in him, did amufe himfelf on (or imagine after) the Eccfls % and introduced him- 
ftlf into beflial Luft* to eat and generate according as the Beafts do : And fo likesvife the 
fiat took in the lame Luft, and formed him in his Sleep even as the Lull was ; and every 
Member was formed in its Place to the Conjunction of the beaft-like Copulation ; for each 
Defirc has obtained its Mouth to Manifcftation : Thus the Image of God formed itfclf in 
the ycrbum Fiat*\nto fuch a Be aft as we are ftill to this Day; and this fame (was done) in 
itfclf, viz. Mai? sown Fiat i viz. the firft Form of Nature, which is the Dcfire of God s 
Manifeftation, effected it, and no other Maker from without him. 

26. We are not to conceive, that there was any thing elfe upon Adam which made his 
Eve out of him, or that formed them both to the outward natural IVife, but only the 
ycrbum Fiat in them, their own very Propriety, and not any alienate (or any thing 
ftrangc) from without them, as the firft Creation of Adam and all Kinds of Creatures was 
fo brought to pafs ; the Vcrbum Fiat coagulated each Ens, and the manifested Word 
fevered itfelf in the Ens according to its Property, and formed the Creature according to 
its Aftrum and Kind ; where alfo in every Ens the Matrix was feperated from the Limlits, 
and formed into a Male, and Female. 

27. The picturing of God as a Man in making Adam, and afterwards (landing over 
Adam as he fleeps, and making a Woman out of him, is more idolatrous than real ; and 
God has earneftly forbidden in Mofes to make the Ukenefs of any God, for he is no Image 
but only in the Creatures, according to the expreffed formed Word, both according to 
the Creatures of Eternity and of lime: He is no [fab] Maker, but u Former of the 
Properties, a Creator, and notfucb a Maker. 

28. The Creating is the Fiat which amafTes [or forms,] and the Word in the Power of 
the amafled [or conceived Being] gives the Diltinction according to the Ens : As the Ens 
is in the Generation of the Spirit, fo a Thing is formed j for the Body or Subftance of alJ 
7 hings is nothing elfe but a Signature or Manfion * according to the Spirit, as the Birth * Or of. 
is in the Ens where the Spirit forms itfelf, fo is likewife the Body of all Kinds of Creatures 

both in Animals and Vegetables-, as we plainly fee, that the firft Creator, who has moved 

himfelf, and brought himfelf into a creatural Manifeftation, has left in all Creatures a 

Power to their own Multiplication or Increafing, Propagation, and Procreation, and * Vtxt, mak, 

incorporated the Fiat in them as a Maker, for their own Propriety, for mod innate ln 

Inftinct.] 



*^^***H^ 

w* 

The Twentieth Chapter. 
Of the lamentable and miferabh Fa!/, and Corruption of Man. 

when Adam awaked from Sleep, he faw his Wife Eve (landing 
before him, and took her to him, for ho knew that fhe was his own, 
that (lie was his Matrix, and cad the Property of his Defireupon her, 
as he had done before when he loved himfelf; fo now alfo the fiery 
Tincture of Adam s, Soul entered into the Spirit s or Light s Tincture 
in Eve. 

2. But they both (lood yet in Paradiie in the Garden in Eden^ and 
knew neither Evil nor Good, for they lived yet in Joy and Delight, in the Kingdom or 
VOL. III. M 




S 2 Of the lamentable and tnifcraBle Fall, Part I. 

Heaven; and it was Eve s frji t longing to eat of Good and Evil : For Adam s Defire had 
introduced and imprinted it into the magical Image while it was yet in Adants Efll-nce, 
as a Child receives a Mark [or ImpreftionJ in the Womb, which the Mother imprints 

on ir. 

3. Thus alfo Adam imprefied the falfc Defire into his Effence, whence the Woman 
vras made ; therefore the Woman fo Toon lufted after the Vanity, as tc* this Day mere 
earthly Lull of the Flefh is found in mcji of them. As foon as this Sex comes but to 
any Years, the felfifh Luft [and Will] predominantly appear in Pride and gliltering 
-Shews of flefhly Defires, and they foon long after the forbidden Tree, contrary to the 
Virgin-like Modcfty, Chaftity, and angelical Humility. 

4. The Abomination, which Adam introduced into his Matrix, is fo exceeding flrong 
k Or very j n them, that they are as it were in b naked Shame before the Image of God, which God 
weak and hi mfrlf created in y/Jrf/;;; therefore they ir.ujl be juljell to tie Man, in that they are the 
^Solicitor Caufe that the Vanity was enkindled, to which the Devil alfo was a ftrong c Promoter. 

5. For when he faw Eve, he then knew his infinuated Defire in her, which he had 
introduced into Adam\ the fame fhewed forth and difcovered itfclf in Eve s Luft ; there 
fore the Devil came now in a flrange Form, viz. in the Serpent s EJjence^ which was tie 
tn&jl fubtle Beaft, and laid himfelf on the Tree of Temptation towards Eve. that the in- 

* Was much troduced Concupiicence in Eve, which the Devil had alfo infected, d amufed itfelf upon 
taken with. t j ie ou f^ a rd Serpent, and fo one Luft took another; whereupon Eve ftrongly imagined, 
and longed after the forbidden Fruit, which the Devil perfuaded her to cat ; and then 
btr Eyes Jhould be opened, and flic be as God, and knoiv Evil and Gocd. 

6. Which indeed was true ; this Knowledge (licked in the Fruit ; for the E0ences 
were difcordanr, and unlike therein ; but he told her not that the Enmity would awaken 
in the Efiences of her Body, and that Heat and Cold, moreover Sicknefs and Death, 
would force into her; herein he was filent, and fairly coloured it over, and drew her in 
by Collufion ; as if God had with-held fome great Thing from them, which me might 
find as a Trcafure ; fo craftily did he deceive Eve. 

7. And when l^e yielded to difcourle with the Serpent, fhe was taken in the Voice ; 
for the Devil infeclcd the fame with falfe Delight, till he perfuaded her Jke Jhould be 
v>ife t if Jhe did eat thereof. 

8. For the Devil thought, that if Eve fhould bring forth Children in Paradiie, then 
7 txt, Hi* his Defign would mifcarry ; they might then poflefs his angelical Kingdom. 
Caufrmi^ht ^. Kow the Qiieftion is, Why the Devil deceived Eve by the Serpent only, and not 
prove abor- ^ f ome ot h e r Means ? Could he not do it in his own Form ? why did he even fpeak 
or in. through the Serpent to Eve ? and why did the Serpent addreis itfelf to the Tree to per- 

fuade her, againft God s Prohibition ? 

10. Here the Vail lies before Moftfs clear Eyes, for he fets down the Hiftory very 
right. But how can an tin-illuminated Mind underftand it, in that he writes of the 
Srrpenr, faying, that the Serpent fpoke ivitb Fvc, and deceived her ; whereas indeed ; / 
tannoi fpeak, and alfo is only a Bead, without divine UnderftanJing, and in its Self can 
not know the Image of God, much lefs did the Serpent underftand the heavenly 
Powers, or the Prohibition ? 

i i. But hear what Mofes fays, The Serpent was more fubtle tban any Bcc.fi c,f tbe Field 
wbicb the l*rd Gcd bad made : Here the firft Queflion is, Whence came its Subtlety, 
that even the Devil would fhoefe to fpeak through its Subtlety, and deceive Eve? 
\ lerein ft;cks the Myftcry. 

12. When God moved himfelf according to his cxprefled Word, in the Verlum Fiat y 
according to both the inward Worlds, viz. according to God s Love and Anger, accord 
ing to the eternal Nature and Power of the Lighr, then all the Properties in Evil and 



Gliap. 20. and Deft ruEl ion of Man. 

Good t amafled themfclves ; for the Fiat was the Center in all thofc Properties, as writ* Or \vrre 
as in thofe wherein the divine Power was manifcft in Holinefi. Now according as.t rou & ]lt 
each [central] Point was opened, underftand, according as the Lubtt to the Manifeft- j; on nii>ac 
ation of the grand Myftery of all Beings [was in every Puitffum, ] fo the Fiat, viz. 
the firft Form to Nature, apprehended and brought forth an Em or Limits our of the 
Earth, and fo alfo above the Earth in each magical b AJlrum, according to the Degrees 1 Star. 
of Severation ; and fo in the fame Ens there was a Spirit according to the fame De 
gree or magical sljlrnm, and the Fiat figured and fhaped even liich a Body or Corpus 
as the fame Spirit was. 

13. Now feeing that Prince Lucifer did fit as an Hierarch in divine Pomp, and would 
domineer in divine Power in the Fire s Might, aix)ve and in all, and contemned God s 
Love and Humility, and entered with his falfe Defire into the Efllnc.: of the exprefit-d 

Word in the Fiat, as a Juggler or wicked Impoftor, that would alfo form and make Or fjlfc 
[according to his proud pcrvcrfe Will ;] thereupon he infefted that fame Eflencc, accord- M 
ing to the dark World s Property, which came forth alfo in the Fiat into a Compaction, 
viz. into an Ens, wherein Evil and Good are mutually linked together. For he (viz. 
the Devil) did, as an apoftate rebellious Juggler, defire the greateft Subtlety proceeding 
from the Center of Nature, and would domineer in the revealed Magick in the Fiat. 

14. And out of the like Ens, proceeding from this infected Ens where Evil and Good 
were manifcfted in great Power, the Serpent was created in the Fiat : Therefore Mofcs 
fays very right, // was more fublle than all tbe Bcafts of the Field; for the Devil s Will, 
viz. his Defire, which he introduced into that Ens whence it was created, was in it ; it 
had the Devil s Subtlety and Will ; and as the Devil was an Angel in the Beginning, 
and was from a good Eflence, and yet introduced himfelf into an evil one, fo likewilc 
the Serpent s Ens was good before the Devil s Infection, before its Creation, but in the 
Devil s Defire it was brought inro a Property of Subtlety and Craft. 

15.- For the Devil s Defiredrew forth the compun<hVe,y?/>//, thorny, fharpSubtlety out 
of the Center of Nature, and introduced it through the Enkindling of the Fire into the 
heavenly Sakniter, v z. into that Property wherein he fate and was an Angel ; and here 
that very Craft came forth along in the fame Ens into a Compaction in the Fiat. 

1 6. For the Serpent s Ens was as to one Part, viz. as to the heavenly, a great Power ^ 
as alfo there was a great heavenly Power in the Devil ; for he was a Prince of God ; and 
fo he brought his extracted Subtlety and Lies into a powerful Ens, defining to play his 
enchanting Feats thereby as a peculiar uncontrouhble God. 

17. This the learned Searchers of Nature in like Manner underftand, viz. that there 
lies excellent Art, and alfo Virtue, in the Ens of the Serpent; if the Devil s Poifon be 
taken from it, the greateft Cure then lies in it for the Healing of all fiery venomous 
Hurts and Diftempers; yea the bed Antidote againft Poifon, and all whatsoever has the 
Semblance of a fiery Poilbn ; for therein the divine Power lies in a fiery Hunger, but hidden 
in the Curfe of the Anger of God. 

1 8. As God dwells hiddenly in the curfed Earth, fo likewife it is here; yet it is given 
to the wife Godly Searcher of the Art, and he need not be aflonijhed or afraid of the 
Curfe ; for he fliall rule in divine Power in Faith over all Creatures. If he was not fa 
much captivated in a beftial and proud Manner in the Serpent s Eflence, our Senfc and 
Meaning might be opened to him, and he might here well find the Arcanum [or Secret] 
of the World. 

19. Tliis crafty Serpent was now, in external Shew and Semblance, an exceeding 
well-favoured, comely, handfome, near, fine, brave, pretty Beaft, accurately dreflcd 
and fet forth, according to the Pride of the Devil ; not that we are to conceive, that 
the Devil was a Creator of the Serpent j but the Fiat was wanifeji in ic according to 

Mz 



84 Of the lamentable and miferabk Fa// y Part I. 

God s great good Power, and alfo very potently manifejt according to- the Power of his 
wrathful Anger. 

20. This Serpent was a living Figure of the Tree of Temptation ; like as the tempt 
ing Tree was a dumb Power [or lifelefs Refemblance,] (b the Serpent was a living 
Power ; and therefore the Serpent applied iifelf to this Tree as to its Likenefs, even the 
Likcnefs of its EfTcnce ; which the Devil faw, and pofltrflfed the Serpent in the Part of 
his infcfled and introduced Poifon, and armed its Tongue, and fpoke out of its great 
Subtlety to Eve, fo that ihc knew not the horrible Enemy, and very hideous, ugly 
Gueft the Devil. 

21. And the Devil therefore brought the Serpent to the Tree of Temptation, feeing 
he faw that Eve was taken much with beholding the Tree, and fain would eat of its 

k Or form Fruit; that fo he mrght make Eve k monftrousby the Serpent : And the true Eye- mark [to 
*[*",? Ima f reach the real Undemanding of the Serpent s deceiving Eve] is this : 
Fride i nVee- 22 Eve now longed after the Fruit of the Tree of the Knowledge of Good and Evil ; 
ing the fair for Adam had introduced this Luft into his Ens whence Eve was created : But now the 
t. Command (lood againft it, and fhe feared God, and would not do contrary to the Prohi 
bition ; therefore the Devil cunningly infmuatcd into the Serpent s Ens, viz. into the 
greatcft Subtlety , and yet craftily puts forth the great Power and Wit in the Serpent s 
Eflcnce, that Eve might fee and know how prudent, wife, and fnbtle the Serpent was, 
and hung there upon the forbidden Tree, and it did / / no hurt ; and flie looked upon the 
Serpent, and fct her Mind on mufing after it ; in manner as a Woman -with Child amufes 
hericlf, and ftrangely or monflroufly forms herfelf [in her Mind] and brings fuch a. Fi 
gure upon the Child ; fo did Eve amufe hcrfclf upon the Wit and Craft of the Serpent, 
and alfo upon its nimble Agility and Art, whereupon fhe longed to eat of the Tree-, for 
the Serpent perfuaded her, by the Devil s Voice and Speech, and pretended that it had 
its Craft and Art from the Tree. 

2?. Eve s Eflence was heavenly, but already fomewhat poifoned and infctled by 
Adam* & Imagination ; now Eve s good Defire of the good Eflence in her entered intothe 
Serpent s great Power and inward Virtue, which it had from the heavenly hflence, viz. 
from the good Part of the Ens of the Earth; and the infected Property of Eve, which 
Adam had infinuated, and let in by Imagination, entered into the Serpent s Craft, viz. 
into the Center of the dark World, into God s Anger ; and, on the other Side, the 
Devil s ftrong Defire and Imagination entered through the ElTence of the Serpent into 
Eve s Eflence, both by the Sound and Voice in their Jntercourfe of Speech, and alfo by 
the Conjunction of both Defires. 

24. And here Eve s Defire, and the Devil s Defire, were efpoufed [or united] in this 
Conjunction ; for the Devil s Defire made Eve s Luft wholly monftrous, and fo egged or 
forced her on in the Luft, till he overcame her, and fhe gave full Confent thereto in her 
Defire; (lie would willingly alfo eat of the Tree of Underftanding and wife Subtlety, and 
dcfired likewife to be, or be madefo w ife, prudent, and crafty as the Serpent. 

25. For the Devil faid the Fruit would not hurt, but the Eyes of her (harp Uoder- 
(landing would be opened, and they Jhould be as God; this Eve liked very well, that (he 
fhould be a Goddefs, and wholly confented thereto ; and in this full Confent me fell 
from the divine Harmony, from the Refignation in God, and from the divine Defire, 
and entered with her own Defire into the Craft, Di/lemp^r, and Vanity of the Serpent, 
and the Devil. 

26. Here in this Juncture [or Point of Time] the Devil s Defire took full P JJeJJicn 
of Eve s Will, and introduced it into a ferpentine Subftance ; and even here Eve became 
monftrous in her own tflence, according to the Eflence of the Serpent; and here the 
Devil built up his /Vr/, Rampant, and itrong Hokl, in the human Eflence j and here 

3 



Chap. 20. and Dejlru&ion of Man. 85 

1 is the Death of the heavenly Eflence, viz. of the heavenly Being : Here the Holy > Or was. 
Spirit of God departed from Eve s Eflence ; thus in this Point [of Time] the heavenly 
Part of Man, viz. the heavenly Limus in the Flclh, difappeared ; and this it is which 
God faid, In that Day tbai tbau eatejl thereof, tbou Jbalt die the Death. 

27 When Eve had turned her Will from the Obedience of God, and introduced it 
into the Serpent s Craft, then the Power of the heavenly Meeknefs and Humility in the 
heavenly Limbus difappeared -, not that (he fully received the dark World s Eflence into 
her Eflence, but as God faid to her, Tbou Jbalt die, that is, die or difappear, " in the - Or as to. 
Kingdom of Heaven ; for the Kingdom of Heaven receives no true Death ; only when 
the Liht of rhe divine Principle extinguijbes, then that Eflence wherein it burned, and 
from whence it (hone, is dumb, and as it were dead, without Feeling and Underftand- 
ing, as a Nothing ; like as a Candle burning in a dark Place makes the whole Room 
light, but if it goes out, there is not the Print or Impreflion of it to be fecn ; its Power 
enters into the Nothing, in like Manner as God made all Things of Nothing. 

28. Not that we are to underftand that Man s heavenly Ens became a Nothing; it 
remained in Man ; but it was as it were a Nothing to Man in its Life ; for it ftood 
hidden in God, and was unapprchcnfible, without Life, to Man : Nothing dies in God -, 
but the holy Ens in the human Life difappeared. 

29. And as Eve did now reach to the Tree, take the Fruit, and pluck it off, the 
fame "(he had already done by the earthly Limus, and by the Will of the Soul, which 
defired the Subtlety from the Center of Nature -, which Subtlety [or Discretion] fhe 
already perceived in her, in the Center, and yet was not manifeft in the divine Power, 
and in the refigned Humility : In this Efiay the Devil s Defirc reaches along, in her 
monftrous Image, to the Fruit \ and when fhe took the Fruit into the Mouth, and did 
eat thereof, that her Body s Eflence received in this Eflence, the human Eflence took 
the Eflence in the Tree. 

30. And feeing fhe did not forthwith fall down and die, fhe thought it would not hurt 
her, for the Anger-fource yet refted foil in her, and fhe perfuaded Adam, that he alfo 
did eat thereof, feeing he faw that it hurt not Eve. 

31. But now when dity bad eaten, the Wrath of God s Anger awaked in the mon 
ftrous Image, viz. the Properties of the dark World, viz. the Devil s introduced De- 
fire, which now had its Seat in the monftrous Image in the Serpent s Eflence : In this 

Inftant all the Forms of Subtlety and Craftinefs awaked in the human n Myftery; for fo "Or Hidden- 
long as Man ftood refigned in God, in the equal Accord, in the divine Harmony, the nefs. 
heavenly Part, viz. the Life of the heavenly Limus, penetrated the earthly Limus, and 
the Properties could not be manifeft -, for they were all in equal Meafure and Weight, 
as the Time is in God, and God in the Time. 

3*. But when Man s own Will began effectually and actually to work, then alfo the 
Properties of the univerfal magical /ijlrum began alfo to work in him, each [AJlrum or 
Star] in its Selfhood ; for the univerfal magical AJlrum laid in Man, for he was created 
on the fixth Day in the fixth Manifeftation of the divine Myftery, as a Limus of all Be 
ings ; a Limus, or external [or extracted] Birth, whence all the Creatures were created ; 
an AJlrum of the univerfal AJlrum ; for he fliould rule above Creatures of this World, 
and be Lord overall Creatures, and yet not be ruled or lorded over by any. 

33. For he ftood in equal Eflence; but now every AJlrum of every Eflence of all the 
Creatures depart from their mutual Accord, and each fteps into its Selfhood ; whence 
the Strife, Contrariety, and Enmity arofe in the Lrflence, that one Property oppofes it- 
felf againft the other: Thus likewife the outward Spirit of the outward AJlrum and four 
Elements prefently domineered in them, and Heat and Cold were alfo manifeft in their 
Body ; moreover the Properties of all evil and good Beajls : All which Properties before 
did lie hidden. 



86 Of the lamentable and mifer able Fal^ 6cc. Part L 

34. Here the Craft and Subtlety of the Serpent was manifcft, and the precious Image 
was corrupted, and became according to the Limns of the Earth a Beaft of all Beads : 
Whereupon there arc now fo many and various Properties in Man -, as one a Fox, Wolf, 
Bear, Lion, Dog, Bull, Cat, Horfe, Cock, Toad, Serpent \, and, in brief, as many 
Kinds of Creatures as are upon the Earth, fo many and various Properties likewife there 
are in the earthly Man ; each of one or other -, all according to the predominant Stars 
which make fuch a Property in the Seed, in the Time of the Seeding, by reafon of their 
Predominance or [potent Influence,] thztAJlrum which is mod predominant in the CCH- 
JlclUtion^ that has its Defire in the Seed, and if it be fown, fuch a Property is hatched 
in the earthly Part of Man. 

35. Not that the whole Man is fuch a [very brute Bead in outward Shape,] but thera 

is fuch,a Figure of the Defire in the earthly Eflence; and the Man muft bear fitch a Bead 

in the Body, which ftirs him up and drives him to the beftial Property; not that he has 

this Form according to the outward [Perfon,] but really in the earthly EiTcnce -, accord-r 

ing to the outward [perfonal Shape] he remains in the firft Formation. 

36. Yet this Bead does fomewhat put forth its Signature externally in every one> if 
;Onc docs but obferve and well mind the fame, he may find it : Hence Chrid called the 
Pharifees a Generation of Vipers, and the Seed of Serpents; alfo others he called f-fohts, 
ravening Wolves^ Foxes, Dojs, and the like ; for they were fuch in the earthly Effence : 
And He taught us, that we muft be born annv t and foriake this bedial Property, and 
become as Children, or we Jbotdd not pojjefs the Kingdom of God. 

37. For as the Eflence is in the Body, fo the Spirit figures and/<?r/;;/ itfelf internally, 
and the poor Soul dands in this Prilbn, bound, and married to fuch a Bead, unlcfs that 
a Man be born anew ; for which Ground [and End] God ordained the Circumci/ion in. 
-the Old Tedament, and in the New the Baptifm in the Spirit of Chrid. 

3^. Here we are highly to confider, what Horror, Lamentation, and Mifcry, An- 

guifh, Fear, and Didrels, did arife and awake in Man, and were manifed as a falle 

vLife and Will in Man-, of which we have a Type in the Death of Chrid, when be 

dejtroyed the Death in our human awakened Property upon tie Crofs, and overcame [it] 

with the great Love of his heavenly Blood, which he introduced thereinto ; that even 

then the Earth, viz. the Limns of the Earth, whence Adam s outward Eflence was 

-extracted, did tremble and fhake at it. Now when the great Love forced into the human 

Earth, wherein the Anger of God was living and effectually working, in the Curfe^ when 

it now was to die, and to be changed into another Source, it trembled before this great 

Love-fire ; like as the Love-fire in Adam and Eve trembled in the awakening of the 

.Anger in them, whereby they were cdoniflied, and crceped behind the Trees in the Garden^ 

and -were afraid ; for the Dread and Horror of God s Anger were awakened in their 

^Eflence, and they knew their bedial Properties. 



Chap. 21. Qfi the Impreffwn and Original^ &c. 87 

The Twenty-firft Chapter. 

Of the Imprcffion and Original of the Beftial Man ; and of the 
Beginning and Ground of his Sicknejs and Mortality. 




Adam and 1^ were become monflrous, the holy Spirit, 
proceeding from the Part of the heavenly Limbus* departed ; for the 
^ art f r ^ c heavenly Property difappeared in the Soul, in which 
[^ art ] tne divine Light fiined, and in which the divine Power of the 



2. Underftand, the Power of the Light departed from him into Or mth- 
the Center, in like manner as a fhining Light which flames forth drcw - 
from a Candle extinguifhes, and the Fire-fource only of the Light remains ; fo likewifc 
the magical Fire-fource only of the Soul s Property remained, viz. the Center of the 
eternal Nature, viz. the Fire-world and the Darkncfs. 

3. And on the outward Part of the Soul the Air-fpirit with its Ajlrum remained, 
wherein the Light of the outward Nature fhined, which now the Fire-foul muft make 
ufe of; for the Fiat was enraged in the Wrath of God, viz. in the fiery Property of 
the Soul, and alfo of the Body, and in a fiery Hungtr, in the awakened Flagrat of God s 
Anger, had entered into, and taken Poflelfion of the Ejfencc in Soul and Body, and 

with hard Attraction imprefil-d itlelf in the Efience of the Subftance, in the * Limbus of p Or Matter, 
the Body, whereupon the Flefb became grofs, hard, thick, and corruptible. . outward Ef- 

4. For in the Flagrat of the Wrath all the Properties of each Afirum^ according to q Or^/Vw*/. 
the Property of all the Creatures, awaked in the Efience, whence, the Enmity, Anti 
pathy, and Contrariety, arofc in the Efience of the Body and Soul, fo that one Property 

is againft another, one Tafte againft another; for all departed out of the Temperament., Or loath- 
and Pain, tormenting Malady, and Sicknefs f happened unto them. f mc to an - 

5. For if an oppofite Efience enters into another, it makes an Enmity, and an hateful } ^ , ro f c - n 
overpowering, and deftroying each other; one Property annoys, weakens, and deftroys them, 
another, whence the Death and Dijfoluticn of the Body are rifen. 

6. For whatfoever ftands not in the Temperature canncty^/y/y? eternally ; but whatfo- 
ever ftands in the Temperature, that has noDcftroyer; for all Properties [there] mutu 
ally love-ne another; and in the Love is the Growth, and Prtfervatton of the Life. 

7. And we are here fundamentally to undcrfiand, how the grofs Properties, .in the 
Wrath of the Fiat in the Efience of the Body, have obfcured and wholly fhut up the 
heavenly Eficntiality in the Sulphur, fo that the heavenly Man was no longer known-; . 
as Lead holds the Gold s Spirit blended in iifelf, that it is not known [or difccrned.] 

8. For the Defire, viz. the firft Form of Nature, which is the Fiat, has fwallov/ed 

in the Grofnefs, the heavenly Part both in Man and Metals ; like as ail the fovercign Or with. 
Power of [or from] the holy Wcrld\ Efience, which is in ail Herbs, and all other Fruit?, 
lies fiiut up in the Wrath and Curie of God, in the dark World s Property in the Earth, 
and fprings forth by the Strength of the Snn t and the Light of the outward-Nature, in 
the Efience, through the Curfe and Wrath: Which Budding or Pullutation gives a 
fovereign Power, and healing Virtue for the malignant EHVnce in the living Bodies, 
whence the Pbyfician is rifen, v/ho fecks and learns to know the Virtue [and Tempera 
ture thereof,] that he may refift and remedy the oppofite Jifience in the Body ; which 
notwithftanding is only a lukewarm and faint Sparkle thereof, if he be notable and fkil 



88 Of the Lnpreffion and Original, &c. Part I. 

ful firft to feperate the grofs raw Wildnefs (which is from the dark World s Property) 
from his Cure. 

9. For if the captivated Effence of the heavenly World s Property may be redeemed 
from the Curfe and Wrath of Nature, then it (lands in the Temperature ; and if it 
then fo comes into a living Body, it awakens alfo the (hut-up [or imprifoned] Life of 
the heavenly World s-En/, if that likewife be in the Body, and expels the Wrath, 
whereby the Sicknefs is deftroyed, and the Efience enters into the Temperature. 

jo. That this is certainly thus, we may fee by Adam and Eve, when the Wrath 
awakened in their Eirence, and the Fiat imprefied the beftial Properties, and formed 
(them) in the Efifence j when the Soul, viz. the Image of God, experimentally knew this, 
it was afliamed of the beftial Deformity, and of its being in a beftial Vcfiel, viz. in an 
other Principle. 

11. For the outward Part of the Soul, viz. the Air with its AJlrum, arofe, and ob 
tained the upperhand ; as we may plainly fee, that amongft the greateft Part of Men, 
the outward Part of the Soul bears the Sway and Dominion over the whole Body, in 
that the beftial Man only fceks and labours after the Pleafure of this WorW, viz. 
after external Honours, Authority, and Beauty, and alfo how to pamper, fill, and glut- 
tonize the Beaft, and fo to vapour and proudly prank with the Beaft as with a God ; and 
yet it is only a corruptible evil Bcaft, in which the real true Man lies (hut up without 
Lift. 

12. Alfo this grofs Beaft JJjall not po/efs the Kingdom of God; and / / alfo profits not 
John vi. at all, " but the bidden Man, which lies (hut up in this Beaft, as the Gold in the grofs 

Orej which [hidden inward] Man the grofs Bcaft fcarce regards or pays any Refpecl to, 
except only that it.fometimes a little plays the Hypocrite with it, and comforts it with 
devout Words, but exalts itfelf in its Place as a proud Peacock, and bravely trims, 
adorns, and fattens his Beaji, that the Devil may have an Horfe to ride upon, and 
thereby mock God : And he rides thereupon in the Vanity [of this World] in the King 
dom of God s Anger, as upon a falfe Whore, which dcilres to live in its own feliul 
Might and Wit. 

13. For fuch a [Beaft] the Serpent s Craft did awaken and ftir up in Eve, in her 
awakened bejlial monftrous Property, that now every Man almoft carries a Btajl in the 
Body, which plagues, molefts, and burthens the poor captive Soul, whereby it makes it 
felf alfo monftrous, and amufes itfelf on the Beaft, and brings itfelf into a beftial Figure-, 
which, fo long as it has this Image and Figure in it, cannot fee, or feel the Kingdom of 
God: It muft be again tranfmuted into an Angel s Form, or elfe there is no Remedy for 

/ it ; therefore fays Chrift, Unlefs ye be born anew, youjhall net fee the Kingdom of God. 

14. The inclofed Body of the heavenly Part inuji be born anew in the Water of the Heaven, 
viz. in the pure Elements-water, in the Matrix of the Water, and in the Spirit of Chrift, 
out of the heavenly Efience, that the Soul s holy Part of the angelical World may be 
revived and quickened, and live and work in its difappeared, and again new-born Body, 
in the divine heavenly Efience, and therein receive its Food from the divine Power of the 
lecond Principle. Otherwife the heavenly Image which God created in Adam is not ca 
pable of the Kingdom of God ; and without the fame alfo it cannot pofiefs it : No gli- 
ftering Shews of devout Hypocrify, Flattery, [feeming Holinefs, or foothing the Mind 
with an outward Application of Chrift s Merits,] or tickling Confolations, avail any 
thing ; it muft be lorn [anew,] or be quite fojlorn ; for the Pearl-tree is withered in Adam 
and Eve, it muft re-obtain divine Eilcncc, and die to the Beaji, or elfe it cannot fpring 
forth, and bear Fruit for the Soul to eat. 

15. Now when Adam and Eve were awakened in the beftial Property, the Beaji ftood 
then naked and barej for before the Heaven s Image did wholly penetrate the outward 

Man, 



Chap. 22. Of the Original fif dtlual Sin. 89 

man and clootkd it with Divine Power i for the Beaft was not before mamfeft : Thi.i 
Property laid hidden in the Temperature, as likewifc it is fo, without the Creature; but 
now when the Image of the heavenly b (fence difappeared, then the Bead, viz. the 
beilial Property, was manifeft ; fo that now the poor Soul, which was from the firft 
Principle, ftood forth encompafied with this Bead wholly nakrd and bare. 

1 6 But if the Kt&hadbeen manifeft in the Beginning of Man, then ithadalfo brought 
its C loathing along with it from its Eflence, as other Beads did , but the Man was not 
created to the beftial Life -, and though God knew that it would fo come to pals, for 
which Reafon he created fo many Kinds and Sorts of Beads for his Food and Raiment, 
vet he created Man in and to the true Image of God out of the heavenly Efience-, fo 
that if this Image/?//, he might again bring it, through a new Motion and Regenera 
tion, into its firft State, as it // brought to pafs in Chrid. 

17. The Scope and Eye-Mark of our Writing is, tofearcb out the Image of God, 
how it was created, and how it is corrupted, and how it (hall come again into its firft 
Eftate; thereby to undtrjland aright the New-Birth out of Ch rift, and to know the 
Inward and Outward Man, even what ti\c mortal and immortal [Man] is, and how he is 
become mortal i and what he is to do, that he may come again into his firft Srate. 



41 ill I H I M t t if f f i-H t T t t I T f .***** A****************** ***MH|~ 

The Twenty-Second Chapter. 
Of the Original of AEtual Sin> and of the* Awakening o 

J ^^ * i 7 T*i 

linger in the human Property. 



ofC 

ling, flirrinjr 



cation. 




S J*{ H B Scripture fays, * God has made all Things ly his ford, and without the r John i. 
"^ * fame, nothing was made which is made. Out of his exprcfied Word (which 
waseffentialinthe^r^wF/*/; all Things came forth into Formations i 
firft into an Ens., or Defire of a Property, and out of the fame Propriety 
in to a Compact ion of Sulphur, Mercury and Salt, as into a formed Nature; 
andoutof the fame Ens in the formed Nature the Word becomes acrea- 
tural Life-, and brings itfelf forth out of the Companion of Sulphur, Mercury, and 
Salt % out of the Body, that is, it manifefts itfelf in a plain vifible Being , to which End * Or into a 
God has created Nature and Creature. Bod y- 

2. Thus each Creature has a Center to its re-exprefling, or breathing forth of the 
formed Words in itfelf, both the eternal and temporal Creatures, the irrational, as well 
as Man : For the firft Ens was fpoken forth out of God s Breath through the Wifdom 
out of the Center to the Fire and Light, and taken into the Fiat and brought into a 
Compaction. 

3 This fame Ens is out of the Eternity ; but the Compaction of the tour Elements are Or etefaal 
out of Time: Thus an eternal [Ens ] lies hidden in every Thing in the Time, in all Being. 
Things with Life or without Life, in Elements and Creatures, in Vegetative and Un ve 
getative : The firft Ens is in every Thing, whence the Form of Compaction, (which is 
rifen from the Time) was fpoken forth out of the fpiritual World s Being, as an eternal 
Ens out of the Eternal- Speaking Word, through the Wifdom into a Time, viz. into a 
formed EfiTcnce according to the Spiritual Ens; which Ens cannot be deftroyed by any 
Element or Thing whatfoever. 

VOL. III. N 



gb Of the. Original of ASlual Sin. : Part I. 

4, And though che elemental Compaction, viz. the Body (which the Ens has attracted 

. to itfelf, that is, breathed it forth from itfelf, as an external Degree) vanijhes and comes 

to nothing, for it has a temporal Beginning, yet the firft/ cannot penih : As we alfo 

lee, that all Things enter again into their Mother from whence they arc rifenand come 

forth, viz. into the/<?*r Elements. 

5. Now in this Confideration we find the true Ground of &Vs Original, feeing thai 
the living, powerful, underflanding, Speaking Word was breathed forth out of all the 

b Intellcaaal three Principles into the Ens of Man s Image, for his fc Undemanding, that he (hould 

Faculty. anc j cou l<j ru l$ the Properties of the Compaction of Sulphur, Mercury, and Salt ; but 
he has now introduced this Underftanding* viz. the fpeaking powerful Word, into the Com 
paction of Time,, viz. into the earthly JJmus\ where ahb the /-/ $/ of Time is awakened 

Sound or in the Body, and has taken the Underftanding, viz. thcinffirtd* Breath captive in itfelf, 

Harmony. ^ ^\ icc{ \ j t fcjf Mailer over the Understanding. 

* With great 6. So that we now fee by woful d Experience, how it is now with us; that when we 
Lamentation, would fpeak (though the underftanding Word docs [idea or] conceive itfelf in the inward 

Ens, and defires to manifeft the Truth) yet the awakened Vanity in the earthly Linms of 
*the Body does foon forthwith catch if, and [cunningly blends] and works it forth into its 
own Property [or ferpentine Subtlety,] fo that the Word of human Underftanding breathes 
forth Lies, Iniquity, Malice, Falichood, and fuch cunning Vanity, and Foppery, in 
which Voice the DeviPs Dcfire mixes itfelf, and makes it to a Subjiance of Sin, which 
the Kingdom of God*s Anger receives. 

7. For in what Property every Word forms and rr.anifcfts itfelf in Man s Speech, when 
he fpeaks it forth, let it be either in God s Love, viz. in the holy Ens, or in the Ens of 
God s Anger, of the fame it is again received when it is fpoken ; the falfe Word pro 
ceeding from the falfc Ens being infected by the Devil, and fealcd to Dcftruction, is 
alfo taken into the Myftcry of the IVratb, viz. into the Property of the dark World : 

Every Thing enters with its Ens into that from whence it takes its Original. 

8. Seeing then the Speaking Word is a divine Manifeftation, wherewith the Eternal 
Word of God has manifefted itfelf, and that this fame Speaking Word is infpirtd into 
Man, we are therefore here to confider what Man does manifeft with this Speaking 
Word. Undcrftand it thus : If the human Lulet and Dcfire (which is the Fiat or the 
creating of the human Word) conceives the Form of the Word in the holy Ens, viz. 

e Or fpeaks. in the heavenly Part of the Humanity, then the Word founds from an holy Power, 
and the Mouth fpeaks Truth. 

9. But if it be from the Vanity, from the Serpent s Craft, which Eve imprinted into 
herfelf, and thereby awakened its Subtlety, then the Word founds from the Ens of the 
dark World; that is, it proceeds from the Center to the Fire-word ; and thereinto alfo it 

f Em. enters (in its r End) when it goes forth out of the Form, viz. out of the Mouth ; and 

* Works. whcrefoever it goes, it * brings forth Fruit. 

k Text, into jo. If it enters into another Man s b Hearing, in whom the Hunger of Craft and Va- 
ihc Manfion n j ty ft an< j s j n O p en Defire, it is foon received as into a fruitful Soil, and takes deep 
Tore* or * fp re *ding Root, and brings forth fuch evil Fruit ; whence alfo fuch Jijarp Words and 
hearing Fa- flinging Taunts of the Devil are hatched in the diabolical Eflence. 
J^r- II. But if it proceeds forth empty and bare only into the falfe Imagination, then it 

Thorns afcends into the Will of theMW, and conceives itfelf n the Mind into a Subftance, 
for a Sent of the Devil s Drfire, even for his murthering Fort which he has in Man. 

12, But if the falfe Word be uttered againft a holy Man, in reviling and reproaching 

him, and the holy Man u- 11 not let ntake Place in him, and not (lir or move himfeif in 

the evil Part of his Property wkh the like evil Word, then the Wrath of God receives 

it from without the Man, and is thereby mightily enkindled j and not only the inward 

3 



Chap. 22. Of the Original of ASiual Sin. 

Ens of God s Anger, according to the fpiritual dark World s. Property* is thereby enra 
ged, but -alto the outward Ens of the Wrath in furba viag na is inflamed, and hangs 
over the- wicked Man s Hfadj and does even encompafs him, and he is therewith taken, 
and pofleft as if he fate in the hellifh [Flames of] Fire. 

13. Of which Chrift faid, that when the Hoicked did curfe us+ ive (hould blefs him ; that is, 
echo forth the Word of L*vc againft his fiery Word, and notfuficr his malicious Word 
to enter into us to take Root, and then it goes back again, and apprehends the wicked 
Reviler himfelf, for as the Apoftlc faid, We heap fiery Coals upon bis Head. 

14. For every WcrdofMzn proceeds from an eternal Ens \ either from the Ensof God s 
Love, or from the Ens of God s Anger ; and if now it be brought forth out of the Ens, 
viz. out of its own Place, or Mother, ic will have again a Place of Its Reft, wherein it 
may work. 

15. Now if it cannot take reft and work in its Likenefs, without the wicked Man, 
who has awakened and brought it forth out of its Ens, and introduced It into a Sound, 

or k wordy Subftance, then it catches or furrounds its Exprefler [or Author ] who hask\ ocal. 

brought it into a Subftance, and enters again with its Root into its Mother whence it 

arofe; that is, with the enkindled Spirit, and with the Subftance of its contrived Matters 

it lays hold of and apprehends the Inventor s Body i viz. the outward iificnce of the out- Or Exprcf- 

ward Sulphur. for s, Sf<at- 

1 6. For every Word when it is exprefled is outwardly made and formed-, for in the""* 1 
exprefllng, or pronouncii ^ thereof, the outward Spirit, viz. the outward Part of the 
Soul, receives it to its own Subftance; and afterwards being enkindled in the Wrath, and 
infected by the Devil in its coming forth, in its witty glancing Subtlety of the Serpent, 

it enters again into the Soul and Body of the monftrous Image, and works according to its 
Property enkindled and infected by the Devil, and continually brings forth fuch evil 
Fruits and Words \ as we plainly fee, that out of many a wicked Mouth nothing but 
Vanity proceeds. 

17. Moreover we have a very great and weighty Point here to confider of, concern 
ing the Serpent s Craft, that if the Devil has iniected the Word (when it is born in the 
Heart and formed in its Ens, and has taken PofieUion of the Will, and made itfubftan- 
tial) this Serpent s Craft then holds and entertains the fame in the Devil s murdering 
Fort, as a fine adorned pleafant m Brat, as the Serpent lying on the Tree fpoke in a very 

plea/ing and taking Manner with Eve, till it could by its friendly Intercourfe catch her Text, Kit- 
in the Defire j fo like wife the falfe, crafty, conceived Serpent s Word, which proceeds tli 
from the falle Heart, holds forth itfelfas a very lovely eloquent perfuaiive Syren, and calls 
itfclf bd^ till it can difcover Man s Defire fet open for it ; there it lays open its very 
Heart, and enters into the Defire [of him,] and makes itfelf a Place to work, and re- 
procreate [it5 like.] ,. - I , ,, 
: . 18. From hence now come the falfe clofe Backbiters, Tale-bearers, Perverters, and 
wrong Interpeters of other Men s Sayings ; fecret Liars, who are very fair before, and 
behind are a Serpent ; Revilers and fouKmouthed Slanderers, who take away a Man s 
good Name from him ; and in this falfe, fmooth, and well-coloured, and adorned Ser 
pent s Property, the Devil has his Counfel Chamber, his School, where he learns the 
Children of Eve his Art, viz. juggling Delufions, Foppery, Pride, Covetoufoefs, Envy, 
Anger, and*// yices and Abominations proceeding from the Abyfs of the dark World s 
Property. 

19. Thus the Devil rules Man in Body and Soul by the crafty Eflence of the Serpent, 
and works Abomination with Abomination, Iniquity with Iniquity, Sin with Sin. And 
this is even the firft Original of Actual Sin, that Eve and Adam introduced the Serpent s 
crafty Effence, which the Devil had infected, into their [Will and] Defire, and fo made 

N 2 



9 2 Of the Original of AEtual Sin. Part I. 

thcmfelves forthwith \nonftrous in the Serpent, whereupon the dark World s Eflence 
awakened in them, that fo foon as this was brought to pafs, the Will imagined into 
this monftrous Property, and formed itfelf into a fubftantial Word. 

20. Even thus the Word was now alfo manifeft in Man in the Property of God s 
Anger, viz. in the dark World s Ens ; and thus Man docs now fpeak Lies and Truth ; 
for there is a twofold Ens in him, viz. one from the dark \Vorld awakened and ftirred up 
by the Defire of the Serpent and Devil j and one from the heavenly Umus which is now 
Birring in Man, wherein the Free-will takes the Word; that is, whence it generatesa Fruit 
out of the divine cxprefled and formed Word, which is again received of the Likenefs^ 
either in Heaven or Hell, that is, in the Darknefs or Light. 

21. For the two Worlds arc in each other as one; the wicked forms and makes [for] 
God zgood Word in his Wrath unto Death, viz. to the Sting of Death and Hell -, and 
the boly Man forms and makes [to] God, out of his good Ens, a good Word unto the 
holy Life and Operation, as the Scripture fpeaks very clearly : The Holy is to God a 
fwcet Savour unto Life, and the Wicked a facet Savour unto Death, viz. to the dark World. 

22. Now every Man is a Creator [or Framer] of his Words, Powers, andDoings*, that 
which he makes and frames out of his Free-will, the fame is received as a Work of the 
manifcfted Word into each Property s Likenefs. 

23. For God s Wordis alfo manifeft in the dark World; but only according torts 
Property, as the Scripture (ays, Such as the People is, fuch a God they alfo b&ve: God s 
Word is manifeft in all Things, in each Thing according to its Ens, whence the Free 
will proceeds \ the Free-will is the Creator or Maker, whereby the Creature makes, 

> Or revealed, [forms and works,] in the * manifcfted Word. 

24. There is no Herb, or Thing whatsoever, that can be named, wherein there lies 
not an Ens from ihcmanifcjled Word of God, an Ens both according to God s Love and 
Anger, according to the dark and light World : For this- vifible World was breathed 
forth out of this fame Word; now each Ens of the forth-breathed Word has zfree W>11 

. e Tt own again to breathe forth out of its Ens a Likcnefs according to itfelf. 
jLikeneft. 2*. But this is now the great eft Evil, that the Ens in its Center is departed out of the 

Likenefs [and Harmony] of the Property into an Elevation, viz. out of one orrly Ens 
into many Properties ; of which the Devil, being an Hierarcb of the Place or this 
World, and alfo the Curfe of God upon the Earth, is a Caufe; which Curfe Man ftirred 
up and awakened. 

F TV*/, or is 2 ^ ^ or now an m ^ E nf * wfoch is ^>m the awakened Property, * infufes itfelf into a 
borne.carried %<">& Veffel, and corrupts the Veflel, whence the Free Will jhould* draw from a good 
in, &c. Property: But the Evil mixes itfelf inta the Good; and both come forth again in the 

* Or create, formed Word into a Subftance ; as an evil Man oftentimes ftirs up an evil Word and 

Work in a good Man, which he never before conceived [or purpofed] in his Will. 

27. For the Anger is become ftirring [or quick] in then-oman Ens, and adheres to the 

Forms, ere good Ens t and the Will of the Fire-Soul is free, it conceives as foon in the Ens of 

* * An 8 ei \ as n tnc E* s 0^ Love; nay, in- many a one the Love-Ens is wholly impotent, 
and as it were dead or cxtinft: He works only from the Craftinefs of the Serpent s Fruit 
to God s Anger, and though his Mouth flatters in the Serpent s Craft, and makes a 
devout Shew of the boly Word, and fets forth itfelf as an Angel, yet it is only the Ens 
and Form of the crafty Serpent, m the Light of the earthly Nature, and the Man deceives 
himfclf. 

28. Therefore Chrift fays, UnJefs you be converted and become as Children, you cannot 
fee the- Kingdom cf Gcd: The Free-will muft wholly go out from the Ens of the Serpent, 
and enter again, in th- Spirit of Chrift, into its heavenly Ens, which difappeared in 

and again awaken and ftir oj> this Ens ia the Hunger of its Dcfire* that it alfo 



Chap* 22* Of the Original of AStual Sin. 95 



may b? again and born to a living /w, in the new regenerated Word in the Humanit^ 
ofChrift, which did arife, and powerfully quicken itfelf, in the great Love-property, irt 
the Man s Property, in the Perfon of Chrift ; where alfo the Free-will becomes a new 
innocent Child, and neither wills nor lets in the Serpent s Craft, otherwife the Free-will 
<tnnot form and manifeft God s holy Word in itfelf ; the Free-will muft draw only out of 
the good Ens, if it will work and live in the holy Word. 

29. Now underftand right our Writing concerning the Serpent s Craft, and its adorned 
Artandfalfe Virtue; (I fay) underftand our very profound and high Meaning, opened out 
of the Council of God, thus: The Sepent s Ens and Original was a Virgin of heavenly 
Pomp, a Queen of Heaven, and Princefs of the Beings of God, apprehended and 
formed in the Fiat of the divine Defire, through the Fire in the Light; in like manner 
as the Hierarch Lucifer was fo, and Prince Lucifer fate in heavenly Pomp in the Serpent s 
w, who had infected the Ens out of which the Serpent was created, and therein awak 
ened the dark World s Property, viz. the Center of the eternal Nature, whence Evil 
and Good take their Original: Hut when the Good did in the Fire fever itfelf into the 
Light, and the Evil into the Darknefs, the Serpent s Ens, which was good, was then 
infected, filled, and pofiefled with the Darknefs ; and from hence eornes its Craft. 

30. For even fuch a Craft the Devil defired, which alfo took him in the eternal Speak 
ing Word, in fuch a Property, and confirmed him therein to Eternity; for it is alfo 
a Wonder in God, how an Evil could come to be out of a Good, that the Good might 

be known and manifeft, and the Creature might learn to fear before God, ^nd hold ftill* willingly 
to the Spirit of God ; that he only might act and work in the eternal Speaking Word, tobmit to. 
and make and do what he pleafcs with and by the Creature. 

31. And to this End Lucifer was fwallowed up in the Wrath, feeing his Free-will went 
forth from the Refignation and departed from God s Spirit into the Center, to be its own 
fclf-full Maker and Creator ; fo that the Angels now have an Example in this revolted l Warning: 
fallen Prince and PuiflTant Hierarchy for the Kingdom of God, which is [peculiarly and. 7 " r *i ook " 
properly] called God s Kingdom, ftands in the deepeft Humility and Love, and not at lng * s * 
all in the Wrathful Fire*s-might, but in the Light s Ardent-might, viz. in Power. 

32. But the Devil s Kingdom, after which he longed and laboured, ftood in the 
Wrathful Fire s-might ; but the fame was efentially taken from him in his Place, and In the Be- 
he was fpewed out into the eternal Hunger of the Darknefs. ng Eflence/ 

33. And that he had infected and poffeflcd the Ens of the Serpent which was fo crafty, or Subllan< * 
maybefeen in its Body, which is only a dry hungry Skin, and fills itfelf with Poilbn in 

the 5V/7, in which Property the great Craft arifes ; and therefore the Serpent carries the 
Poifon ia,the Tail, which may foon be pulled off, in that the fame in the Beginning was 
introduced into its Virgin-like Ens. , 

34. For the Serpent is therefore called a Virgin, according to the Right of Eternity, 
becaufe it has both Tinctures, which is in no Kind of earthly Creatures befidcs ; but 
it is now in the Curfe of God ; yet if the Artift knew what its Pearl was, he would 
rejoice at it: But by Reafon of the World s falfe Defire, which fecks only thcfalfe Ma 
lick, it remains hidden , alfo [it is not manifeft] that the Wicked may bear his Rebuke. 

35. For the Pearl of the whole World is trodden under Foot; and there is nothing 
more common than the fame, yet it is hidden ; fo that the holy Ens might not be 
introduced into an ungodly ent, which is not worthy of it, and fo God s Power and Word 
in the Virgin-like Eflence be thereby brought into a Serpentine [Exs,] as it is to be 
underftcod in the Serpent : Enough for our School-fellows. 

36. Thus we fundamentally underftand the Original of 5/ s Birth ; how Sin was born, 
and opened in the human Word; and how God is provoked to Anger in. his exprtfiicl 

4 



Of the Original of Sl&ual Sin. ,. : : Part I. 

Word i>? the human Re-exprefiing : For Man bears the WorcJ which created Heaven and 
Earth in his Exs, for the fame Word is brought toSubftancc . , 

* 37. Now God has inlpired into Man s Ens* viz. into the formed, compared Word, 
w Or Under- the living Soul, viz,, the -Original out of all the three Principles, as a Spirit of the 
flmdiog. formed Word this Understanding has now Power and Might to re-conceive, and to 
generate again a formal Voice in the Ens* viz. in the formed compacted Word. 
> 38* But iecing the Serpent s Craft, viz. the Devil s introduced Dcfire, became ma- 
nifeft in the Ens of Adam and vf, viz. in their compacted and formed Word; there 
upon the Free-will does now draw forth from this Serpent s Efience mere Adder s Poifon 
and Death, and forms its Word therein, unlefs the holy Ens or Seed of the Woman be 
again awakened in the new-born Love of God in Chrift : Then the Free-will may con 
ceive in this fame holy Ens % and kruift the Head <?/ the Serpent s and Devil s Ens in the 
Anger of God; that is, reject and abhor the evil Will, which defires tv idea and imprint 
itfclf from the Serpent s Ens in the Formajrior* of the Words, and bruiie it jn.the Will of 
the Tbougbs with the Ens of the Woman, viz. of Chrift, and efteem it as the Devil s 
Mire and Dirt, which in the Children of God is a continual Combat and Strife between 
the Ens of the Serpent in the Flcfli, and between the regenerate Ens of the heavenly 
Part. , , 

39. Alfo know this: Every Thought which is formed in , the /?//, fo that a Man 
confents unto Lies, or any Thing elfe which is falfe, or if his Will has conceived [and 
contrived] any Thing that is unjuft, and he brings that Contrivance into the Defire, that 
he would very willingly do it, or exprcfsit in thcfatfc Evil formed Word, if he could or 
knew how, and yet muft let it alone either for Fear or Shame, this is all Sin; for die 
Will formed itfelfin the Serpent s Efts. 

O f "t ** ^ ut unc krft*nd it well j if a good Will * conceives in a good Ens 9 and yet the 
/elf. "evil Dcfire adheres to it, and wills to poifon the Good ; if then.* the Good-conceived 

Will overcomes the Evil and calls it out, that the Evil cannot alfo be formed or received 
into the Compaction or Subftance, it is no Sin; and though the evil Dcfire which adheres 
to the good be & , yet if the good Will does not clofe with it, .and bring it into Subjlance^ 
but rejects it out of thegood Will as an Evil, then the fmful Defire cannot come into Effence* 
and thegood Will has not hereby wrought any Evil, if it has not confented to the Craft 
of the Serpent. j 

41. Every Sin is born of the ftrange Ens; if the Free-will departs from the Ens 
wherein God has created it, then the Sin which is conceived in the Will in falfe Defire, 
and brought to Eflence in the Ens of the Will, fo that Man would faign do wickedly or 
unjujlfy if he could but bring his Intent to pafs, is alfo great in the Sight of God -, but if it 
proceeds fo far, as to hurt and injure any one, by Word or Deed, then the Sin is 
double; for it is formed in its own Ens* and forms itfelf alfo in that whereinto it intro 
duces the falfc Word, fo far as the falfc Word in its Speaking finds a Place of Reft to 
Work [and bring forth its evil Fruit.] 

42. And therefore the boly Word mall judge the falfe ; as alfo at the End of this Time 
r Carved- tne n ty Word lhallcaft out from itfclf zllfalfe r idol Opinions, and all whatfoevcr has been 
work of formed in the Serpent s Ens t and give them to the dark World. 

Fancy. 43. AH thofe that take or conceive the Word in them, in their diabolical and fer- 

pentine /, and ufe it againft God s Children, in whom the holy Ens is manifeft, and 
ftir up alfo an Offence [or Occafion of (tumbling] in the Children of God, that the Free 
will in them conceives itfelf alfo in the Serpent s Ens, viz. in Anger and Averfion, 
where always the holy Ens does likewife form itfelf, and the Spirit of Zeal arifes, thefe 
falfe Authors, Beginners, and Caufcrs, do d\fin again/I the Holy Ghojl. 

44. For they do extremely defpight and defy him, that be muft even proceed forth, 



Chap. 22. Of the Original of AEtual Sin. 95 

through the Anger of the Children of God, whereby he is ftirred up, and oftentimes 
(hews himfelf in the I urba of the Children of God, and falls upon the Neck of the Wicked, 
as may be feen by Ebas and Mofes* and alfo by Elijha, who curfed the Boys, that the 
Bears came out ami tore them to Pieces ; for thus the Sword of God comes forth, through 
the Mouth of the Saints : If the holy Spirit be extremely difpleafed, and fet into a fiery 
Zeal, then he awakens Turba iMgna^ which draws the Sword againft a wicked People, 
and devours them. . 

45. Thus underftand in its full Scope and Meaning : Man has God s Word in him, 
which created him; understand, the Word has imprinted and formed itfelf with the 
Creating, both in its Holinffs, and alfo in \he Anger \ and that alfo z in the outward * Or out of. 
World, for the Limusof the Earth, or the Earth itfelf, was amafled and compacted through 
the Word j fo that the formed Word* which took its Beginning in the divine Defire, viz. 
in the Fiat, is an Exhalation breathed forth from the Spirit of God out of Love and An 
ger, therefore it is Evil and Good ; but the Evil was bidden^ and as it were wholly 
Iwallowed up in the Light, as the Night in the Day. 

4,6. But the fmful Defire in Lucifer and Adam has awakened the Anger, fo that it 
is become effentially manifeft : Now the Gates of the formed Word, both in Love and 
Anger, ftaud open in die Earth, and alfo in the Limits of the Earth, viz. in Man, and alfo 
in the Free-will of Man ; wbatfoever he now forms and amafies in his Free-will^ that he has 
made, be it eitlier Evil or Good. 

47. But now die Evil fhall in the Judgment of God be feperated from the Good \ and 
in what Part | cither of the Evil or Good] the human Underftanding^ viz. the Soul, fhall be 
found, thereinto it mud <*nter, with all whatfoever it has done, as into its own formed 
Habitation; and therefore Chrift fays, beir Works fall follow them, and be purged (or AV/r. 
proved) by.tbt Fire-, alfo at the End, when the Books of the EflTence fhall be opened, 
tbtyjhall bt judged according to their Works \ .for the Work, be it Evil or Good, embraces 
the Soul, uniefs it wholly departs from the [Evil,] and deftroys it again, by Reconcili 
ation of his dffended and wronged Brother, and drown the Subftance in the Blood and 
Death of Chrift ; elfe there is no Remedy. 

4.8* Therefore a, Man mud well confider what he will fpealc, for he fpeaks from the 
formed Ens of God s Manifeftation, and well bethink and ponder with himfelf, before he 
intends {or conceives in the Will] to do any Thing, and by no means c:nfent to any falfe 
Backbiting?,- or approve by a Yea, neither privately, nor openly. 

49.. For all forged Tales and (harp Taunts proceed from the Serpent s Ens\ all 
Curfings, and Swearings, and flinging Girds, proceed from the Serpent s Ens\ yea 
though thjy be but in -*jfft, yet the Serpent s Ens has ftuck itfelf with them to the* Schiropf. 
Good, and compacted them with the Word : There-fore Chrift fays, Swear not at all; let 
your Spetcb be yea , yta\ ray, naj\ for wbatfoever is more then tbefe cometb of Evil; that is, Note. 
it is. born of the Serpent s Ens. 

50. All Curfers and Swearers have introduced their Free-will, viz. the poor Soul, 
into the Vanity of the Serpent s //*, and form their Curfcs and Oaths, with ail their 

* lewd ivanJcn yalk y which is wrought in the Serpent s /, and fow into God s Anger:* Uppigcn- 
And on the contrary, all God s Children, who are in right Earned, form their Words in 
the Holy Ens t . cfpecialjy the Prayrr, when the Free-will of the Soul amaflcs, or con 
ceives itfelf in the holy Ens (which is opened by Chrift s Humanity) then n forms the true 
effcntial Word of Gotl in itfelf, fo as it comes to Subftancc. 

51. Therefore Saiot Paul fays, Tbe Spirit ef God does migbtiy intercede for us in the Sight 
od as it pteafi* bim\ for the Spirit of God is formed in the Defire of the holy Word ; 
ii<taken.or appreiiended, and this taking or receiving is that which Chrilt faiti, He 

Jfoed.for Drink. , , 



g6 Of the Original of Actual Sbi. . . -Part I. 

52. The Soul s Will takes Chrift s Ens, and in Chrift s Ens the Word of Chrift became 
Man, which the Soul s JDefire or Fiat receives or impreffes into its holy Ens difappeared 
in Adam ; and here Adam ariles in Chrift, and becomes Chrift [the fecond Adam or the 
anointed One] according to the heavenly Ezf ami divine Word ; and from this Ens of 

. Chrift proceeds forth divine Knowledge, out of the Word cf God. 

53. Thus the Children of God are the Temple of the Holy Ghcjj which dwells in them, 
and fo they fpeak God s Word; and without this there is no true knowing or willing, 
but mere Fable, and Babel, a Confufion of the crafty Serpent. 

54. Therefore Chrift called the Pharifees* Seed of Serpents, and a Generation of Vipers, 
and though they were the High Pricfts, yet he knew them to be fo in their Eflence, 
for they had formed their Will in the Serpent s Ens j they carried the Words of Mcfet in 
their Mouth, and therein they mixed the Serpent s Ens\ as many ftiil do to this Day: 
Where the incarnate Devil carries God s Word upon his Tongue, and yet only hides 
the Serpent s Ens thereby, and introduces the diabolical Ens into the literal Word, 
whence Babel the Mother of all fpiritual Whoredom is born, a mere verbal Contention, 
a Wrangling about Words, where the Ens of the Devil and the Serpent oppofes the 
divine Ens in the formed Divine Word. 

55. But fo it muft be, that the formed and conceived Word in God s Children may 
be Jlirred up, whetted and exercifed, and the Truth come forth to Light : Dear Bre 
thren, this is the Inheritance which we have received from Adam and Eve \ and that is 
the Caule that the Body muft die and wholly putrefy, and enter again into its firft Em ; 
for the Serpent s Ens muft be wholly done away, it cannot inherit the Kingdom sf God. 

56. The firft Ens in the Limus of the Earth, which was coagulated in the Verbum 
flat, muft be wholly renewed in the Spirit of Chrift, if it will pofiefs the Kingdom of 
God i but if it remains captivated in the Serpent s Ens, it ihall not be any more manifeft, 
underftand the holy Ens which difappeared in Adam, and was captivated in die Serpent s 
Ens, whereby Death came into the Fiefh. 

57. Therefore a Man muft confidtr what he fpeaks, thinks, and does, left he conceive 
his Thoughts in the Serpent s Ens, and form a Will in the Mind, in the Ens of the 
Serpent ; for elfc the Devil fcts himfelf therein, and hatches a Bafilifk, viz. an hcllifh 
Form in the Word. 

58. For all Wrath which is conceived in Man for Revenge primarily arifes in its 
Center out of the Nature and Property of the dark World, viz. in God s Anger, and 
forms iifelf further in the Serpent s Ens to Subjlance; let it be what Zeal it will, if it 
brings itfelf into Wrath to its own Revenge, it is formed in the Ens of the Serpent, and 
is diabolical. 

59. And though he was a Prophet and an Apoftle, and yet would bring himfelf in 
the Wrath to his own Revenge, then this Subftance is formed from the Anger of God in 
the Serpent s Ens, and goes into the Wrath of God; and the Anger of God is therein 
zealous, which does often fo ftir up and form itfelf in the holy Children of God, that 

The Sitats. they muft, againft their purpofed Will, bring down the furba upon the Houfc of the 
Wicked, alfo upon his Body and Soul, as may be feen by Mofts upon Koran, Datban, 
and Abiram, whom the Earth fwallowed up ; fo alfo by Elijah in the Fire concerning 
the two Captains over fifty, whom the Fire devoured j alfo by Elijha, and many other 
Prophets. 

60. And there 2^ many remarkable Examples to be found relating to this in the 
holy Hiftories, how oftentimes the Children of God have been forced to carry the Sword 
of the Turba in them : A great Example whereof we fee in Samfon ; and alfo in Jojbua 
with his Wars ; and likcwife in Abraham ; how the Zeal of God enkindled itfelf in themj 
thaj they, in their Spirit of Zeal, have often awakened the furba magna in the Anger of 

God, 



Chap. 22. Of tie Original of Atfual Sin. 9 7 

God, and raifed great Rebukes, Judgments, and Plagues, upon all Countries ; as M/ 
in Egypt did with the Plagues upon the Egyptians. 

61. But we muft here diftmguifh. Jf the Zed of God mould awaken itfelf in an holy 
Man without his purpofed Will, and give him the Sword of God s Anger, fuch a one 
d.ffcrs much from thole who in their own Though* contrive and plot in the Wrath, and 
introduce the conceived or purpofed Will into the Serpent s Ens, and make it a Sub- 
Stance; for that is Sin, yea though the " mod holy Man Ihould do it. - The RrM t- 

62. Therefore Chrift fo emphatically and punctually teaches us, in the New Birth, eft Saint. 
Lovt, Humility, and Meekncfs ; and he would that a Chriftian (hould not at all revenge, 

alfo not be angry, for he fays, that wbofoevcr is angry with bis Broiler, is guilty of the ^ t: . 

"judgment -, for the Anger is a Conception in the Serpent s Ens, which mud be cue off by 

the Judgment of God from the good Being : And wbofoevcr Jball fay to bis Brother , Racba, 

(hall be in danger of the Counfel; for the Dcfire of Racba arifes in the Center of the dark e Or Rc- 

ficry Wheel of the eternal Nature ; therefore in the Fire-foul there is a Form of the vcnge. 

Firc-w0tt/ [in Rcfcmblance] of a Wheel like a Madnefs ; and the Soul s Fiery-form 

Hands in the Racba as a mad furious Wheel, which confounds the Eflence in the Body, 

and deftroys or matters in pieces the Undemanding ; for every Racba defires to deftroy 

God s Image: Thus the Soul hangs on the Wheel of the eternal Nature, viz. on the 

Center of the horrible anxious Birth ; as is before mentioned concerning the Center of 

the Birth of Nature. 

63. Moreover Chrift fays, Wbofoeuer fays to bis Brother, Thou Fool, flail be in danger of 
Hell-fire: This is thus effected, when the conceived Will has formed itfelf in the furious 
Wrath of God s Anger, and introduced it into the Serpent s Ens, then it (lands in the 
furious Wheel as mad; and if it does now purpofefy go on, and fo form the Word, and 
cafls or fpeaks it forth againft its Brother, and enkindles in him alfo an hateful Enmity 
in the Serpent s En*, the fame burns in his exprefied Word in the Fire of God s Anger, 
and he is guilty of it, for he has enkindled it in InhRacl-a. 

64. Therefore faid Chrift, If tbou wilt offer thy Gift, go fir ft, and be reconciled to thy of 
fended Brother or Neighbour, for otherwife he brings bis Wrath into thy Offering, and 
\vith-holds thee in thy Defire towards God, that thou canjt not reach the holy Ens, which 
elfe wames away the Turbo- in thy enkindled Vanity. 

65. For the Word Fool is in itfelf, in the EfTence, nothing elfe but an enkindled 
wrathful fiery Wheel, an outragious Madnefs; and he that fo calls his Neighbour with 
out a Caufe, has brought forth a Word in the Fire-wheel in Cud s Wrath, and is guilty 
of it; for the Word produced is rifen out of the Ens of the Soul and Body. 

66. Every \i T ord, when it is formed, does firft awaken its own Ens, whence it takes its 
Original, then it leads itfelf forth through the Counfel of the fiveScnfes againft his Bro 
ther: Now whofoever ufes fuch a wrathful devouring Fire-word againft his Brother, hs 
fows into the Anger of God, and is in danger to reap the Fruit which he has fo fown, 
when it fprings up and grows. 

67. Therefore take heed and beware, O Man ! what thou thinkeft, fpeakeft, or dt- 
firift to do. Look well alv/ays in what Zeal thou (landed, whether it be divine, or only 
of thy own poifonful Nature ! Thou Father, thou Mother, thou Brother and Sifter, 
which proceed and come from one Blood, from one Ens, and mutually aflimulate each 
with other as a Tree in its Branches; think and confider what kind of Sound [or Tune] 
thou introduced into the vital Ens of thy Fellow-twigs and Branches, whether it be 
God s Love-word, or his Word of Anger. If you do not deftroy the introduced Evil 
again with Love, and introduce again the Love-Ens into the Anger, [to overcome and 
reconcile it,] then the Subjiance muft come into the judgment of God, and be feperatedr Or bcforfft 
in the Fire of God; as the Devil is fevered from the good Ens; and fo (halt thou, O 

VOL. III. O 



98 Of the Original of AElual Sin. Part I. 

wicked Man ! with thy wicked formed Word, [which thou haft conceived] out of the 
Em of God s Anger. 

68. And therefore God has introduced his boly Word out of his deepeft Love again 
into the human Ens, feeing the fame was introduced into Adam and Eve in the Anger, 
that Man might conceive [or form his Will and Doings] again in the introduced Love 
of God in Chrift Jefus, and in him deftroy the wrathful Anger; and therefore (Thrift 
teaches us that be is tie Gate wbicb leads us inly God, that be is the Way and the Light , 
whereupon we may enter into God, and in him regenerate [or quicken again to Life] 
the holy E*s. 

69. And therefore Chrift forbids us to be angry, and conceive our Will and Word in 
the Revenge ; but if any one did curfe us, -we ought to blefs bim\ and if any did ftrikc us, lim 
we Jhould net refiji ; left our Turba mould be ftirrcd up in the new-born holy Ens of 
Chrift, and introduce the Serpent s Craft, Iniquity, and Ens thereinto. 

70. But we Jbould be as Children in Lrve, who understand nothing of the Serpent s 
Craft -, therefore we declare in divine Knowledge, as a dear and precious Truth, that all 
Contention, Covetoufnefs, Envy, Anger, War, falfc Defire, or whatfoever may be of the 

i Or devour- like Name [and Nature, } takes its Original out of the Center of the * Revenge of the 
ing Property \Vrath of God, out of the dark World, and is brought in the Serpent s Ens to a Sub- 
fiance, wherein the falfe Serpent s Ens will behold and contemplate itfelf in Pride. 

71. Whatfoever Jlrives and contends in this World about Selfhood, Self-intereft, tern- 
poral Honour, its own Profit, for its own Advancement, the fame is bred and born os 
tiie Serpent s Ens, be it either Rich or Poor, in Superior or Inferior, no Order, Rank, 
or Condition whatfoever excepted : All Men who would be called Chriftians, or Children 
of the Lore, muft be born again in their firft Ens (which difappeared, and corrupted in 
ddcm) out of the divine Love in the holy and heavenly Ens, or elfe not one of ttem can 
be a Child of the Love of God : All the Greedinefs, and Covetoufnefs, of all Places, and 
politick Powers, under what Name or Title focver, wholly proceed from the Serpent s 
Ens. 

72. I fpeak not of the Offices, but of the Falfhood of the Officers-, the Office in its 
Place and Station is God s Ordinance, if it be carried on in holy Defire, and arifcs out of 
a divine Root for good; if not, but that it arifcs only out of a Root for Selfhood and 
Pride, then it is from the Serpent s Craft, and goes into Deftruftitn. 

73. All War, however blanched over, and under what Pretence foever, takes its Ori 
ginal out of God s Anger, and he that begins it, does it from a felf-full Defire to felfifh 
Jiuereft, from the Serpent s Ens-, unlefs that War arifes from the Command and Injunc 
tion of God, that a Nation has brought forth itfelf in his Wrath, that he would his An 
ger (hould devour it, and ordain an Holyer in its Room, as was brought to pals by Ifrael 
among the Gentiles; otherwife it is wholly born in the felf-ful 1 urba in Selfhood. It 
does not belong to any true Chriftian born of Chrift to raife the Sword of the Turla, 
unlefs the zealous Spirit of God ilirs it up in him, who often will rebuke Sin: Whatfo 
ever exalts itfelf in the Wrath about its own Honour and Pride, and brings itfelf to Rf- 
wage [or Bloodmed,] is from the Devil, be it either by Nobles or Ignobles, none ex 
cepted ; before God they arc all alike. 

74. Earthly Dominion and Government has its Original from the Fall, in the Ser 
pent s Craft, feeing Man departed from the Love-will, from the Obedience of God, 
therefore he muft have a Judge to rebuke the falfe Defire in its Subftance, and dcftroy 
the falfe Subftancej therefore Magiftracy and Superiority are ordained of God for a De 
fence of the righteous Subftance and Will, and not for their fclfifli Intercft, and their 
own perverfe Will, to break down and deftroy Governments at their Plcafure, and to 

tne Poor, and Impotent j whatfoever does that is rifcn from the Serpent s Ens, 



Chap. 22. Of tie Original of Aftual Sin. 

let it glifter and colour over itfelf with what Hypocrify it will; and though it were 
cloathed with Gold and Pearls, yea even with the Sun, it is bred and born out of the 
Serpent s Ens, and has the Serpent s Ens in its Government, and tends to Deftruftion, 
unlefs it be born anew [in the Ens of Cnrift.] 

75. Whatfoever is not born out of the Ens of Love, and bears not forth a Will of Righ- 
teoufnefs and Truth, to work fomething that is good upon the Earth for the Service and 
Profit of his Neighbour, the fame is Idolatrous ; for in Adam we all are one Tree, we are 
all fprung from one only Root. 

76. And God has begotten us in his Love, and brought us into Paradife ; but the Ser 
pent s Craft has fet us at Variance, fo that we are departed out of Paradife, and come 
into its villainous fubtle Craft, into Selfjhnefs ; whence we muft again depart, and enter 
into a Child s Coat. 

77. We have nothing in this World for our own Propriety but a Shirt, whereby we 
cover our Shame before the Angels of God, that our Abomination may not appear nak 
ed; and that is our own, and nothing elie, the other is all common: Wbofocver bath tvo 
Coats, and fees that bis Brctber has none, tbe ctber Coat is bis Brother s, as Chrift teaches 



us. 



78. For we come naked into tbis World, and carry away fcarce our Sbirt with us, which 
is the Covering of our Shame; the reft we poflefs either by Ncceffity of Office, or elfe 
out of Cowtcufnefs, out of the Serpent s falfe Defire : Every Man fhould feek the Profit 
and Prefervation of his Neighbour, how he might fervc and be helpful to him; as one 
Branch of a Tree gives its Power, Eflence, and Virtue to the other, and they grow and 
bear Fruit in one Dtrfire ; fo we are all one Tree in Adam. 

79. But we are in Adam withered in the Serpent s Ens as to the Love-will ; and we 
muft all be new-born in ChrifFs Love-J and Will v without that, none is a Child of 
the Love of God; and though there may be Something of the divine Love in many a 
one, yet it is wholly covered with the Serpent s Ens- 9 which devilifa Ens continually 
fprings forth above the Love, and bears Fruit. 

So. Tkere is not any one who does Good in Selfhood and own Will; unlefs he forfakes in 
the (own appropriating) Will all whatfoever he has, even to the Infant s Shirt; that he 
muft keep for his own, and give it none, for it is the Covering of his Shame; the other 
is all common, and he is only a Servant and Steward of the fame, a Guardian and Diftri- 
butor to every one in his Place. 

8 1. Whofocvcr fuffers tbe Poor and Miferable to be in Want and Diftrefs under his 
Charge, and gathers into his Mind temporal Goods for his own Property, he is no Chrii- 
tian, but a CWld of the Serpent ; for he fuffers his under Branches to wither, and keeps 
away his Sap and Power from them, and will not work forth Fruits by his Fellow- 
branches. 

82. We do not hereby mean the wicked idle Crew, which will only fuck the Sweet, 
and not work and bring forth Fruit thcmfelves in the Tree, that they fhould be pampered 
to exercile Pleafure and Vanity, but we fpeak of the Twigs which ftand in the Tree, 
and co-opfrate, and would willingly grow and bear Fruit, from whom the great Branches 
of this World withdraw the Sap and hold it in themfelves, that they as lean overdropt 
Twigs wither by and under their Charge: Such arc the rich Potentates and Nobles ; 
with them the Spirit of Zeal here fpeaks, fo far as they keep and hold their Sap within 
themfelves, and furTcr their fmall Branches to dry up and wither, and wholly withdraw 
the Sap from themj they are Branches on the Tree of the Serpent, which is grown up 
in the Curfe of God * Anger, and is rcfcrvcd for the Fire of God s Anger, fays the Spirit 
of Wonders. 

O a 



i po Of the Re-calling of Adam and his Eve. Part I. 

5 . .. 

The Twenty-third Chapter. 

How God re-called Adam and his Eve when they were entered into 
Sin and Vanity) and iv ere awakened in the Serpent s Ens, and laid 
8tate, ore*!- upon them the fc Order of this toilfome laborious World y and or- 
darned the Serpent-bruiferfor an Help (or Saviour) to them. 



jHTTljO W when Mam and Eve had eaten of the Tree of the Knowledge of 
JM? Good and Evil, and were become monftrous by the Serpent, Mofcs 
Gt. 3. v. 7. Jp N f$ writes of it thus, Their Eyes were opened, and they knew tbat they were 
y "*&+ "** n(l bed) and they fewed Fig-leaves together and made tbemfehes Aprons : 
Cw W D ^ erc l ^ e S u ^ did even now know the monftrous Image, and was 
afhamed of it, that fuch a grofs Beaft, with grofs Flefh and hard Bones, 
fliould awaken [or (hew itfelf] with a beftial Worm s Carcafe of Vanity in their ten 
der delicate Body ; and they would have covered the fame from the Eyes of God, and 
for Shame crept behind the Trees, fo very afhamcd were they of the foul Deformity of 
the Bead; forthe Beftial Ens had fwallowed up the heavenly, and got the upper Hand, 
which they had not before known ; now they could not tell for fhame what they fliould 
do. 

2. The Serpent s Crafc would not here cover the Shame, but laid it only more open, 
and accufcd them, as revolting faithlcfs Rebels ; for God s Anger awaked in them, and 
arraigned them now before the fevere Judgment, to devour them into itfelf, as into the 
dark World, as happened to Lucifer. 

1 State, Con- 3. And this is the Place whereby tbe Earth trembled in the Death ofCbrift, and the Rods 
ThiT wjIich f^vtd in fttnder : Here God s Anger (hut up the holy Ens of the heavenly Humanity 
caufcdthe in Death \ which Chrift, when he deftroyed Death on the Crofs, again opened, at 



t which the Wrath in the Curfe of the Earth and Rocks (hook and trembled. 

4. And here was the fore Combat before God s Anger, in which Combat Cbrijl in 
the Garden (when be prayed, and was to overcome this Anger) did fweat Drops of Blood, 
when he faid, Father, if it be pojjible, let this Cup pafs from me ; but if it be not pcjjible, 
but that I muft drink it, thy Will be done. 

5. Chrift on the Crofs muft drink down this wrathful Anger, which was awakened in 
Adanfs L 7 ,fience, into his holy heavenly Ens, and change it with great Love into divine 
Joy; of which the Drink of Gall and Vinegar^ being a mixed Draught which tbe Jews 
gavt him, was a Type, fignifying what was done inwardly in the Humanity or Chrift. 

6. For the outward Image of Man mould alfo be redeemed from the Anger and Death, 
and again rife out of the Earth : Therefore Chrift s outward Humanity from the Kingdom 
of this World muft alfo drink of this Cup, which God the Father had filled to Adam in his 
Anger; the fame. Chrift muft drink off, and change the Anger into Love; therefore 
(aid Chrift, If it is pv/ible, then let it pafs from me : But it was not poflible to overcome 
the Anger, unlefs the fweet Name of Jcfus mould drink it into itfelf, and change it into 
Joy; then faid Chrift, Father^ thy Will be dene, and not tbt Will of wy Humanity. 

7. God s Will mould alfo have been fulfilled in Adam, but he exalted his own Will 
by the Serpent s Craft : Now the Humanity of Chrift upon the Crors muft give this own 
Se!f-\\ r \}\ to the Anger to devour it ; but the holy Name Jcfus brought it into the Death 
of Selfhood, that it muft die in the wrathful Death, and enter again tbrQugb Death in 
his Refurre&ion into the true Kefignaiion, viz. into the divine Harmony. 



Chap. 23. Of toe Re-calling 0/*Adam and hh Eve. 

8. Adam* when he had awakened the Anger in him, flood in Paradife in great Shame 
and Scorn before God and all holy Angels ; and the Devil mocked and derided him ; 
that this Image of God, which mould pofiefs his Royal Throne, was become a mon- 
ftrous Beaft: And into this Scorn Chrift mud enter, and fuffer himfelf to be reviled, 
mocked, fpit upon, whipped, crowned with Thorns, as a falfe King , for Adam was a King 
and Hierarch, but became falfe and rebellious. 

9. Here Chrift flood in his flead, and was condemned to Death ; for /tdam alfo mould 
have been judged by God s Anger; here Adam, that is Chrift in Aiam s Humanity, 
flood in his ftcad : Adam mould have been rejefted as a Curfe, even as a Scorn before 
Heaven and Earth ; and in fum, the whole Proceis of Chrift, from his Incarnation to his 
Afcenfion, and fending of the Holy Ghoil, is Adam s State : What Adam had merited as 
a Malej after, Chrift himfelf muft take upon him in Adam s Pcrfon, and bring again the 
Life out of Death. 

to. Adam was made by thcJfordof God, but he fell from God s Love-Word into- 
his Anger- Word; thus God out of mere Grace did again awaken his Love- Word in the 
deepeft Humility, Love, and Mercy, in Adam s wrathful Image, and introduced the 
great Love-Ens into the Ens of the awakened Anger, and changed the angry Adam in/ 
Chrift into an holy.ON E. 

1 1. Mofes dcfcribes it very clearly, but the Vail lies before the beftial Man, that he 

does not know him. For he fays, * And they heard the Voice of the Lord God, which k Vtrft $. 
walked in the Garden, when the Day grew cod, and Adam and his Wife hid thonfelves 
from the Prefence of the Lord God among the Trtes. 

12. Mofes fays, They heard the Voice of the Lord God, wh .ch walked in the Garden: 
What is now this Voice which was [or ftirred] in the Garden ? For Adam s Ears were dead 
to the Divine Hearing, and were awakened in the Wrath ; he could not in his own Might 
hear any more God s holy Voice, for he was dead as to the Kingdom of Heaven, 
as to the .divine Holinefs ; as God told him, In that Day that thou ealcft of this Tree thcu 
Jhalt die. 

13. The Voice was God s Anger, which forced into Adam s Eflence, when the Day 
became cool ; underftand the Eternal Day in Adam s FfTcnce was awakened in Cold and 
Heat: Therefore now they heard the Voice of God the Lord in his Anger in the Ef- 
fence ; for the Turin was awakened ; the Tone or Hearing of the dark World did 
found [or ring its fad Knell.] 

14. But that which walked in the Garden, and re-called Adam, was another Voice 
which broke forth out of the Anger, and walked [or moved] in the Garden. For the 
Word (,&3fS&ta5ftS3) tne Difference, or Note of Diftinction, and fignifies the ^ , 
Voice of JESUS proceeding from ^JEHOVAH; the Voice was T E T R A- J^V . ^ 
GRAMMA, but that which walketh in the Garden was TON, viz. the Center ^-J. 

of the Light World; and the Voice TETRAGRAMMA is the Center K"<* i ua - 
to the Fire- Word, viz. the firft Principle, and the TON the Second Principle ; as Fire ^ Liler * m 
and Light are one, but they fever themfelves in their coming forth to Manifeftation into That Name 
a twofold Source ; the like al/b is to be confidered concerning this. of four Lct- 

15. The Voice of the Fire- World entered into the E Hence of Adam and Eve \ the tcrs - 
fame they heard, therefore they v/ere afraid, and crept among the Trees: But the 
Voice of the Light- World- is this whereof Mofes fpoke, %a gffij J&, %& the holy 
Voice walked in the Garo en of Paradife, for the Word ("whkh) denotes the Perfon ofr, Tcxr, 
Chrift, who walked in the Spirit in the Garden, and went forth from the Fire s Ccr.ler, Dir. 
who took Poifeflion of Paradife, and would inveft Adam again with it. 

1 6. Therefore fays Mofes now, And the Lord called to Adam, and faid to him, Whtre y e >f e 9,. 
art tbcu? Why faid : he not, Adam and EW, where are you ? No, He called to Adam, 



102 Of the Re-calling of Adam and his Eve. Part I 

viz. to the fir/} Image which he created in Paradife, and not to the Man and Woman; 
for He that called, was lie which walked in the Garden-, viz. the Word of the Light- 
world, the Voice of the Second Principle, which called back again in [and from] the en 
kindled Anger, and efpoufed iifelf again to the difappeared heavenly Ens, that it would 
ri(e, and ftir up itfelf again therein, in the Name Jefus, viz. in the decpeil Love of the 
Deity, and unite, and manifeft itlelf in the Fulnefs of Time, in the difappeared Ens, with 
the Introduction of the holy divine Ens of the heavenly World s EJJence thereinto, and 
open Paradife again, and in the mean Time bruife tie Head cf tbe Serpent s Lns\ this 
Scrpent-bruifer laid to Adam, Where art tbou? 

17. Now fays Reafon, He faw him well enough. Why faid he then, Where art thou? 
ts-m * He did indeed fee p Adam, but Adam did not fee him ; for his Eye^were departed from 

JIK * * Adonai, from the divine World, into Time, viz. into the outward-World, into the Ser 
pent s Ens [both] Evil and Good, into the Death and Corruptibility ; out of thefe mon- 
ftrous Eyes Adam faw in the Property of the tire s fintture: But the Property of the 
Light s Tincture, which he had wretchedly loft, faid unto him, ftfbtre art thou, Adam? 
Which is as much as if he had faid, Seek me, and fee me again : I am come to give 
10. myfelf again to thce : And Adam faid, I heard thy Voice in the Garden and was afraid, for 
I am naked. 

1 8. This Calling him was nothing elfe, but the Voice or Sound of the holy Word in 
troducing itfelf again into the vital Light, clfe Adam could not have heard this Voice \ 
therefore he faid, / am naked* and afraid. 

19. Of what was he afraid? He felt in him the World of God s Anger, and feared 
that it would wholly enkindle itfelf, and devour him, as happened to Lucifer: Therefore 
he trembled at the Call of the holy Voice, as the Anger trembles at the Love, as may 
be fecn on the Crofs ofCbrift; for even here was the Fear and Dread of the Serpent; for 
(he knew the Voice which called into A dam s Ens, and feared before the Face or God, for 
it knew [or perceived] the Falfehood which was in it, which it would bide. 

20. And God faid, Who told tbee, that tbou art naked? That is, the Serpent s Ens has 
told thee, that thou fhouldeft imagine after the beflial Property, and awaken the fame. 

21. And we fee here very clearly, that Adam knew nothing of this naked beftial Pro 
perty, in his Innocence; but if it had been manifeft in him, furely he had then known 
it : But now God fays to him, Wbo has told tbee it ? Haft tbcu eaten cfthe Tree, whereof I 
commanded thee, that tbou JJjouldjl not eat? Did not I charge and command thee that thou 
ihouldeft not awaken the Property of Nakednefs in thce ? Why haft thou by Lujl brought 
thyfelf into the beftial Property ? Did not I create thee in the Angelical Property, art 
thou then become a Beaft in my Power ? Have not I made thce in and through my 
Word ? Why has thy own Frec-Will changed my Word? 

*l trjt i*, 13. 22. And he laid, The Woman which tbou did ft join with me gave to me, and I did eat of 
the Tree: And God faid to the Woman, Wby hajt tbou done this? And Jhc faid, the Serpent 
bctuilfd me, and I did eat. Herein it is plainly and clearly laid open, that the Devil in 
the Ens of the Serpent deceived Man, as it is before mentioned, and that they both, 
Adam and his Wife, were made monftrous by the Serpent. 

23. For God faid to tbe Serpent, by whofe Property the Devil had made himfelf a Seat, 
and Habitation in Man s Image, " Becaufe tbou baft done this, be thou aaurfed above all 
Cattle, and above all tbe Beafls of tbe Field-, upon tly Belly Jbalt tbou go, and Dujljhalt tbou 
tat all tbe Days of thy Life. 

24. But here the Vail lies before the Face of Mofts, who pafles by the Serpent, and 
does not dcfcribe what it was : But feeing now God laid unto ir, that it fhould go upon 
the Belly, and eat Earth, and no Law was given to it in the Beginning, thereupon we 
are hutivtlltbU to End what it was: Seeing it was the molt fubtle Beait among all the 

3 



Chap. 23. Of the Re-calling of Adam and his Eve. 103 

Beads, and flew Eve s Virgin-like Chaliity, that fh? kitted after the beftial Copulation; 
thereupon we undcrftand in the Serpent s Property the Deftre of [carnal] brutal Copula 
tion, and all UrtcbaJHty, wanton Unclcannefs, and beftial Whoredom of Man. 

25. For it, viz. the Serpent in its inward JJmus, whereinro the Devil introduced his 
Dcfire, * was a Virgin-like Ens. Underftand, in the good Part of the heavenly >;/ which * Or had 
was taken in the Verbum Fi-.it, and brought into a creaturcly Image according to each bccn - 
Property; as alfo the Devil s Ens before his creaturcly Exiftence was a Virgin-irke En of 
Angelical Property. 

26. This Serpent s Ens was modellized and engrafted in Adam and Eve-, for the Dcfire 
of Eve took hold of this beftial Property, and imprinted it into herfclf, as a Blemifh 
[or foul Mark] into the right pure Virginity, into the pregnant Matrix; therefore God 
curfed the Image of the outward Serpent, and bid her go upon the Belly, and eat Earth; 
and herewith alfo the hlark [or Blemifh] of the imprcfHrd monftrous Serpent [was en- 
ftamped] in Man. 

2;. For as now the outward Serpent muft go upon the Belly and eat Earth, which 
had brought its Figure into the Matrix in Eve s Belly, fo muft now the Belly of Eve eat 
of the curfed Earth, and the Matrix goes as a fubtle Serpent upon its Belly, and beguiles 
the Limbus of the Fire s Tindure: Thus it longs after its Belly and Serpent-creeping, 
whereas it is only, that this Serpent s Matrix might exercife ll koredom, and effect a bet- 
tial Work, as Eve deceived Adam, fo that he eat of the Fruit ; and as the outward Serpent 
was curfed, fo alfo the Serpent s Matrix of the beftial Property in Eve, from whence all 
her Children are corrupted, and are all born of a monftrous Matrix, which is a r deflour- y Text, an 
ed Maid in the Sight of God; for Adam had already corrupted it when he ftood in botl Whore. 
Tinctures; but when Eve was feperated from Adam, it came with her into Afi. 

28. And Gcdfaid, * 1 will put Enmity between tie: and the Woman ; between thy Seed and 1 Vcrft 50. 
bcr Seed-, it J/jall bruife thy Hea<!, and tbou ftalt Jling it on the Heel. Now the Ground 

lies herein; for God did not mean hereby the outward beftial Serpent * without Man, 
which hides itfelf in Holes, and Crannies of the Rocks, and inhabits in the rude folitary 
Places [of the Earth,] but the monftrous Bejlial Serpent in Man, which was figured in 
the Woman s Matrix. 

29. For when God called Adam, when he hid himfelf among the Trees, and was 
afhamed and feared, then the Voice of the holy Word entered again into the vital Light; 
and here when God faid, I will put Enmity, the Seed of the Woman fball bruife the Serpent s 
Head; then the holy Voice of God went forth out tf JEHOVAH, which would once 
more move itfelf in Time, and manifeft JEWS in the Woman s Matrix, in the difap 
peared heavmly Ens, and incorporated itfelf anew with the holy Word [therein,] as in 
to an b Aim of an Eternal Covenant. * M Jc 

30. And this Word of Promife which incorporated itfelf in the Woman s Seed, was that Limft o* 
fame Word which moved itfelf in Mary s Seed, and opened the Name Jefus out of the B u ^. 
Center of the.deepeft Love in the Word, and quickened the difappeared heavenly Ens 

with introducing of the bcly living Ens into the dilhppeared Ens cf Mary. 

31. Underflami, the heavenly cbajic Virginity was again revived in the Name of Jefus, 
in the Seed of Man, in the Motion of the Incorporated Word; and this Incorporated [or 
Engrafted] Word (tooJ in Eve s Seed in he Matrix as an Aim of a cemin Covenant, Limit, the 
and was all along tropagaitd in Eve s Seed, from Man to Man, in the heavenly Part, as a ternal 
Sound or Incentive of the divine holy Light s Fire, wherein \htNameJefis was all along Love> * E ? e ~ 
propagated in an Aim, and Covenant, as a glimmering Incentive, till the Time of the 
Awakening [or Manifcftatipn] of it in Mary, where the Covenant was * fulfilled, and the- rtxt, ftood 
Doors of the fhutChamber were again opened. And this is that holy Fire, out of which at the End. 
the Name Jefus was manifeft, which holy Fire burned in the Jcxijh Offerings, which ap- 



IO4 Of the Re-calling of Adam and bis Eve. Part I. 

peafed [or atoned] the Anger of God, and bruifed the Head of the monftrous Serpent in 
Man, viz. the monftrous Fire-Spirit and Will. . , , 

32. Tbf bruifing of the Head is nothing elfc but to dcftroy the Abomination of the Ser 
pent, to take away its Power by a right Defirc. of Faith ; and by fuch a ftrong impor 
tunate Imagination of Faith on the promifed Word, to take the fame Word, and intro 
duce it into the Serpent s Ens, and therewith deftroy and ruin the Devil s Fort of Rob 
bery ; and thereby kill the Matrix of the whorifh Defire, and introduce che Matrix with 
its Defire into the Virgin-like Ens, into the Aim of the Covenant. 

The female 33. In which Covenant the Woman and Man < mail and muft die, and the chafte 
and male Virgin muft be born out of the Death in the Word of the Covenant, with both Tinctures 
Property. Q f p ccu ii ar Lo ve . anc j tnen tne Serpent, in its Defire in the Anger of God, will Jiing 
the Virgin-child of the New-birth in the Faith on the Heel. 

34. For the Virgin-like Child is faft bound by the Heel with a ftrong Chain, all this 
Life-time, to the monftrous Image, and is not able to get quite rid of the Serpent s Chain 
all this Lifetime; this Chain is the brutal bejlial monftrous Man, in whom lies the 
Monfter of the IVbore and Serpent \ a Figure whereof we have in the Revelation of John, 
where the Woman Jlands witb the Cronn and twelve Stars upon tie Moon. 

35. The Moon fignifics the beftial Man, and the Woman fignifies the Virgin-like Ma 
trix in the Aim of the Covenant, out of which the Virgin-child is born. 

36. When Adam was Man and Woman, and yet none of them both, the Virginity 
according to the Light s Tincture in the holy Ens was poilbned and infetted in him by 
falfe Defire , for the fiery Property of the Soul carried [or directed] its Lujl into the 
Earthlinefs; and out of that Virginity, the Woman, by the adjoining of all the three 
Principles, was made ; and. the Woman made herfelf monftrous by the Serpent, and 
corrupted the Virgin-like Matrix, and by herLuft introduced a beftial monftrous Serpen- 

1 Or whorifh//* f [Matrix] thereinto, infected with the Devil s Will and Defire. 
Property. 37. Now this holy Virgin-like Matrix in Eve was captivated by the monftrous Pro 

perty, and the Image of the heavenly Ens difappeared in her, and in this heavenly Ens, 
underftand in the right Virgin-like Seed ofChaftity, Sanctity, and Purity, which was 
captivated in Eve by the monftrous Serpent, and beftial Whore s Defire, the Word of God 
tlnfpire, in- did place itfclf with the dear precious and holy Name Jtfus, that it would again intro- 
fufc or recall, duce [a] living heavenly Ens. into this captivated difappeared Ens* and bruife the Head 
feif afa Bal- ^ ^ e Serpent s Ens, viz. the Whore s Monfter, and mortify its Defire, and caft away 
fam, that is tne Whore s Image, and over-power and allay the enkindled Anger of God in this Virgin- 
put or pro- like Matrix with the deepeft Love of God, and wholly kill and * nullify the Monfter of 

0r do U the Ser P ent in F lc(l1 antl Blood and this is that which God faid *** Seed f tbe Woman 
way. ft ja U trurfe tbe Serpent s Head. 

38. Underftand it right, the Virgin-like Seed of Eve, in the Word of God, fliould do 
it in the Name and fvveet Power of Jefus ; the Seed included in the Covenant of God, 
out of which the Virgin-child is born, as the Dew out of tbe Morning, that (I fay) fhould, 
and nYuft do it. 

39. For the Child, which is from the Blood of the Man and Woman, Jball not inherit 
tbe Kingdom of Heaven \ but that which is [born] of the Virgin-like Ens, in the Aim of 
the Covenant, out of the promifed Word of God ; the Child of the Man and Woman is 
a Monftrum, and muft die and putrefy, and rot in the Earth j but the Virgin-like Ens, 
which lies bidden in this Mujjlrum, is the true Seed, of which the Children of Chrift are 
born, yea even in this Life-time j for the Life of this Child is the true Faith and great 
divine Defire. 

40. This Virgin-like Child lives in drift s Children in the Spirit and Flefh of Chrift 
in a fpiritual Body outwardly covered with the Monjlrum in the Child of the Whore and 
Serpent j there is no Man who does not outwardly carry on him the Serpent s Child. 

41. But 



Chap. 23. Of tie Re-cal!i?>v of Adam and his . Eve. 105 

41. But the Virgin s Child, born of the divine Virgin-like En/ of Jefus, does no! live 
in all: There is indeed in many a one a glimmering Incentive thereunto, viz. a weak 
Faith, and divine Defire; but the true, holy, and precious Life of the Virginity is not 
born, it ftands captivated in the Judgment of God. 

42. Yet well it is for thofe who have but an Incentive in them , to thole we give this 
Direction, that their Soul s Defire fhould in the Spirit of Chrift dive itfelf into the di- -Dip, plung 
vine Incentive, and with the Fire-defire enkindle that Incentive, and alfo forfake and hate or baptize. 
the Serpent s Monfter and Baftard, and introduce their great Hunger and Thirft into 

the Virgin-like Ens, into the Word of God s Covenant, and into the fulfilling of the Cove 
nant, viz. into the Humanity of Chrifl, and ever mortify, and trample under foot the 
"Whore s Monfter in the Will of the Defire, as a venomous dinging evil Serpent, a falle 
Baftard, that cannot inherit the Kingdom of God, and is only a Hindrance to the Virgin s 
Child, 

43. For the Word of tbe Promife in the Covenant would not incorporate itfelf into the 
Man s Tincture, viz. in the Soul s-fire Ens, but into the Woman s, viz. into the Light s 
Tindarc, into the Virgin-like Center, which fliould have brought forth Magically in 
Adam, even into the heavenly Matrix of the holy Pregnatrefs; in which Light s Tincture 
the fiery Soul s Ens was weaker than in the Man s Fire-AVw. 

44. In this Light s Ens God would raife the-Fire-x, viz. the true Soul, and as it 
were beget it anew, as may be feen in the Perfon of Chrift, according to the Humanity, 
who in this Virgin-like Ens ailumed a manly Fire-foul from the Woman s Property, 
from the female Virgin-like Seed, wholly contrary to Nature s proper and peculiar Abili 
ty; for the Image of God is a Man-like Virgin, neither Woman nor Man, 

45. And if a Man will rightly confider both Properties according to the divine Pro 
perty, then let him afcribe the Male to God the Father, viz. to the firft Principle, where 
God s Word manifefts itfelf with the Fire-world, which is the firft Center of the Crea 
ture-, and the Female let him afcribe to God the Son, viz. to the fecond Principle, 
where the divine eternal Word manifefts itfelf in the Light of Love, and opens another 
Center in the Love-defire, and comes into the. Fire s Center, in like manner as the Fire 
produces a Light-, and the Light [is] a great Meeknefs of an oily, watery, and airy Pro 
perty, which Property the Fire draws in again, whence it receives its fhining Lujlre, and 
alfo its Life to burn, elfe it would fmot her and fuiFocate. 

46. And as thefe three, viz. the Fire, Light, and Air, have one only Original, yet they 
give a very evident Diftinflion in their Property; the like alfo we are here to mind : Into 
this Property, in the Life of Man s Soul, the moft fweet Nante JESUS has incorporated 
itfelf in the word of Promife, as into the Likenefs which flood in the Light s Center of 
the heavenly Matrix, viz. in the right Virgin-like Ens, infpired out of the Light s Pro 
perty into Adam, and has awaked [itfelf) in the fame Limus, as a true Center of the Se 
cond Principle, viz. of the Angelical World, a real Temple of the Spirit of God, an open 
and k wide Gate of the divine Wifdom, in the higheft Beauty, Excellence, and Love, k o r 
wherein the holy angelical Life confifts, and bears therein the Name of the great holy 
God, viz. the holy Word of the Deity. 

47. Into this Property the Word of God did betroth and efpoufe itfelf in the Cove 
nant; for it was opened out of the holy Word in Adam. God would not forfake his holy 
manifefted Word, which had introduced itfelf with the Creating of Adam into an Ens 
which the Devil obfcurcd and darkened in the Serpent s Ens from the Anger, but would 
again open the fame, and thereby bruife the Head of the Serpent s Ens, and beget the 
human Soul out of this divine Ens to a manlike Virgin, viz. to an Ange), Servant, and 
Child of God. 

VOL. III. P 



ic6 O the Cure o the Earth Part L 



48. We do not mean, that this holy Ens received the Serpent s Defire into itfelf, when 
Adam and Eve became monftrous; no, but it trf appeared-, yet the Soul, according to the 
firft Principle, took it into the Fire s Property, viz. into the/ 7 / */, and introduced the Ser 
pent s E>:s with the Defire of the Fiat into the Earthly Limits, whereupon out of the one 
only Element four Elements were manifeft in Man. 

49. Therefore the Virgin-like Ens of the crte only Element mud now bruife the Head 
; " of the introduced Serpent s Ens in the four Elements-, and the Man of the four Elements 

mull die and putrefy, and the firft [Man] muft return at the laft Day cloathed with 
the Virgin-like Ens in the cue only Element, wherein all things lie in equal Weight, 
[or perfect Harmony.] 

50. For this Virgin-like Ens, new-born in the Spirit of Chrift, dies not any more, al 
though the Man of the four Elements, viz. the Image of this World, dies, but it lives in 

Note, what God s Kingdom, and (hall in the Refurrtfticn of the Dead embrace and put on the ;;;:* 
f l aj n "fthe ^ l ^ e ^arth, viz. the third Principle, as a Garment of the Wonder-deeds of God, bu: 
loh Day. tnc Serpent s Ens remains in the Earth, and fnall be burnt away at the lad Day through 

the Fire from the pure Umus of the Earth, where the dark World (hall devour it with 

all its Works. 

51. Thus we herein underftand very clearly, how God out of great Love has promifc J 
the Scrpent-bruifcr to the fallen Man, and efpoufed and betrothed it to the Virgin-like 
and difappeared Center, and given in idelf therewith for an Help and Companion; for 
when they were fallen from God, and had made thcmfelvcs monftrous, then the Imare 
out of the Limuj of the Earth became wholly brutal, and lived in Opposition, in Diftem- 
per, in Sicknefs, and alfo in Heat, and Cold, as all other Rtajls.. 

52. Now therefore Gocl t^ld them what their Labour, Work, and Employment fhould 
be in this World, viz. that they Jhould bring forth Children in Sorrow with painful Smart, 
in Trouble and Diftrefs, and eat the Herb cf the Field, and now cloath their bcftial Image 

, in Turmoil, and cumberfome Care in Toil and Labour, till the Man of the four Ele 
ments in the beftial Serpent s Image fhould again be broken and diUblved, and return to 
the Earth, from whence it was taken and. extracted as a Limus. 



I ****** >*** >*>> >< * t"M 



The Twenty-fourth Chapter. 

Of the Cattfe and Rife of the Curfe of the Earthy and the Body of 

Sicknefs. 

J 



Curing of tie Ground for Man s Sins, that it JJjouU Iring fcrth 

it;. ^rk ( *^ ? ^/nj^ Thorns and Thiftles, and commanding Man, not till after Sin was 

committed, to eat of the Herb of the Field, and in the Sweat of his Face 
to cat bis Bread, does plainly and fufficiently fhew us, that this had 
not been in Paradife, the. Ground fiiould not have borne Thorns and 
Thirties, and other evil Herbs, which areptifonfut , but in the Curfe 
all thefe Properties became manifeft ; for as the Body was after tl*c 
Fall, fo likewife its Food, the half-Serpentine Man muft now eat fuch Food as his Defoe 
Kquired [or coveted.] 




Chap. 24. and of the Body of Sicknefs. 107 

. 2. The Cttrfe is nothing elfe but the Holy Element hiding itfclf, viz. the holy Ens, 
\vhich budded forth through the Earth, and bore Fruit, and held the Property of the 
four Elements as it were captive in itfelf, [withdrew or cloftly concealed itfelf,] the Hea 
ven in the Earth bid itfelf from the Earth-, the holy Tincture from the awakened Va 
nity, viz. the heavenly Part, which was from the heavenly Ens (kept Secret) from the 
Part in the Curfe, viz. in the Ens of the dark World. 

3. Thus the heavenly Part was a Myflery to Man, and fo remained in the Curfe be 
tween Time and Eternity, half dead as to the heavenly Part, yet anew embraced with 
the Protnife in the Aim of the Covenant, and as to the earthly [Part] ftrongly bound to the 
Band of the Stars, and four Elements, infected with the Dtjlemper of the Serpent and 
the Devil, very hard tied with three ftrong Chains, from which he cannot get free till the 
tetal Diflblution of his earthly Body ; for the Curie of the Earth and the Serpent forced 
alfo into the earthly Man, viz. into the Limns of the Earth. 

4. For God faid, Thou art Ear;b, and to Earth tbcuJJjalt return ; for when the Defire of y ( ,f e 19. 
the Limus of the Extract of the Earth (viz. of the outward Man) entered again into the 
Earth, and imagined after the earthly Fruit, then the Devil infected this Ddire by the 
Property of the Serpent, and in each Defire is the Fiat, which n impreOes and makes r-oramafies it 
the Defire eflential ; thus the earthly Hunger became at this Inftant wholly earthly ; into Fafliion, 
therefore God faid now to him, Tbcu inuft turn again to Earth from whence tbcu vjajl j". orm and 
taken \ for the Heavenly difappeared in the Earthly, as the Gold difappears in Lead. 

5. Thus an earthly Body is now/so;;/ into the Earth, and the Earth receives it as its 
own Propriety ; but the Ens which is from the Eternity (which cannot be deftroyed) 

lies in this earthly fown Body-, nothing is broken or difiblved but the grofs Beaft, Or interred. 
viz. the Being [or Subftance] of Time : As a/x/ Metal is not deftroyed [or corrupted] 
in the Earth, even fo alib the/.v/ Part of the human Body , an J as the Artijl brings 
forth an excellent Gold out of the Earth, fo likewife the human Gold lies buried in the 
Earth, and waits only for the Artifl to raife it up. 

6. And as there is a various and manifold Diverfity of metalline Property in the 
Earth, fo likewife of the Ens of human Property ; therefore all things fhall be proved 
through the Fire ; what kind of Property every one has in this Time afiumed to liim- 
felf, and imprefied on his Body (viz. with the Defire of the Fiat) that Jijull be tried 
in the Fire, whether or no he has imprefied zfixt ftedfaft Property from the divine Ens 
into himfelf, or an hellifh bsjlialont; all this fhall be tried and proved in the Fire of 
God, and as the Ens is in each Body, fuch a Fire alfo fhall be enkindled in the fame 
Ens. 

7. And as Quickfiher evaporates in the Fire, fo fhall all the wicked devilifh Serpen 
tine Works, which have been p imprefled out of the dark World and Devil s Defire. r Brought 

8. Now if a Man has in this Life-Time imprefied into himfelf a divine Ens by earn- fonh, or 
eft Faith and divine Defire ; underfland, by the human Soul, introduced into the mortal ">ned. 
Part of the Limus of the Earth ; then it lies (hut up in the mortal Part, yet as a g\\m- 
menng Incentive, which longs and labours to burn and fhine, or as the precious Gold lies 

fhut up in a grofs drofiy Oar, or in Lead, and waits only. for the Artifl to come and re- 
leafe it, fo likewife fhall the Delivery and Releafement of Man s Body be out of the 
Earth. 

9. Now alfo we herein underfland the Body of Sicknefs, and the Pbyfician [or Curcr 
thereof-,] for when the heavenly Ens difappeared, and was captivated with the earthly, 
as the Gold in the Lead, then the outward AJlrum awakened in the Body ; and now as 
the outward AJlrum does mutually deftroy and ruin one another s Ens, and changes ic 
into another Ens, according to the greateft and mod predominant Power, fo likewife 
the human Mind (which is a magical /Jjlrum) is hereby governed and ruled, and the 

P 2 



io8 Of tie Curfe of the Earth^ Part I. 

Body alfb, and is thereby brought into ftrange Define and Luft, whereby Man does 
weaken, plague, and perplex himfelf ; and one introduced Ens does weaken and anoy 
another, both through Meat, and Thoughts, or cumbcrfomc molefting Care. 

jo. As we plainly fee, that Man for the mod Part racks and plagues himfclf in the 
Afiral Mind, with the Defire about that which cannot be his own, which Hands not open 
in his Ajlrum ; and bis Ajlrum cannot apprehend, take, or receive it ; about this the 
falfe introduced Defire from the ftrange Ajlrum does plague, perplex, and fpcnd itfelf Day 
and Night, whence the great Covetoufnefs arifes, that Man defires and introduces 
that into his Ajlrum^ which is an hurtful Poifon and Plague to him j and yet with fuch 
[infufed] ftrange Matter cannot make any fixed, ftedfaft [Thing or Being] in him, 
which may fubftft in Eternity. 

11. All whatfocver the own peculiar Ajlrum (viz. the Life s right Ajlrum) imprefTes 
[or foifts] in to itfelf .from [or of] a ftrange A/irum, is falfe, and an advcrfe Will ; 
whence Enmity (viz. the great Envy in Nature) arifes, that the human Mind wills to 
domineer over the ftrange Ens \ and if he cannot get it, yet that ftrange infufed intro 
duced Ens burns in him in a fpiritual Manner, as a poifonfull hungry Fire of Envy, 
that does not freely allow that to any that it wills to pofiefs itfelf. 

12. And though it comes about, that it may through the Serpent s Craft draw to it 
felf, or poficfs it, yet it has no fundamental Seat [or true Root] in its right Life s Ajintm; 
for it is not capable of it, but the Defire advances, and fets it up as a King, and vaunts 
itfelf therewith as an abfolute/vrW/dr God, which has taken upon itfclf Might over others, 
and fets itfelf upon jlrange Authority and Dominion \ whence the Pride of Riches,, and 
fclf-aflumed Honours and Dominion arife, and yet in its Ground and Original it 
has taken its Rife from the Devil (through the Serpent s Ens) who alfo departed with 
the Free-will from his own peculiar Ens into ftrange Defire, whereby he has introduced 
and awakened in himfelf (by Reafon of his ftrange infufed Ens) the hellilh Torment, 
Pain and Sicknefs, fo that his Life s Ajlrum is wholly departed from its mutual Accord 
and Harmony, and entered into an incbanling forcerizing Property -, and fo likewife it 
goes with the fallen Man. 

13. But now Man has his Cure, and the Devil has not\ for when the divine Provi 
dence knew that he would not ftand, he caufed all Manner of Medicine [for Hunger 
and Health] to grow out of the Earth, to refift and withftand the ftrange introduced 
Property, both from the /^/?r#;;;and Elements; and for the Cure of the Mind God has 
given his holy Word, that the Mind ftiould immerfe itfelf into the Word, and through- 
the Powtr of the Word continually caft away the introduced ftrange Abomination. 

14. And if it does not this, but continues in the ftrange introduced Ens (which the 
Devil continually introduce* through the Serpent s Image) then the ftrange Ens becomes 
fubftantial, and furrounds the hidden Ens of the heavenly World s Being ; and even 
then that Ens which is from and of the divine Property remains difappeared in Death, 
and cannot attain the Place of God : And hence comes the eternal Death, as is to be 
feen in Lucifer, in whom alfo his divine Ens is included or fliut up into the nothing, viz. 
into the greateft Hiddennefi, [or Privation,] that he in his magical /IJirum in the cream- 
ral Property cannot reach or obtain the Pbceof God. 

15. Therefore it is very necefiary for Man wholly to fink and dive himfelf into tit 
frcmifed incorporated Word of Ccd, anil continually and fully reject, and caft away the 
grange introduced Ens, which the Devil infinuates into rhe Mind, whereby he defires 

ftrange Things, and only take that he may obtain witb good Truth, and real Jtprigbt 
* Employ- Hcncjly, which befalls him in his H calling for his corporal NeceJJity and Livelyhood-, the 
nu-nt, Bud- jame his Right Life s Afirum brings to him, and he is capable of it, and it creates him 
firs f Af no Vexation, Trouble, Dilcontcnr, and Pains, if he does not hi in the Serpent s Covet- 

oufnels, Pride, Envy, and Anger, thereinto. 



Chap. 24. and of the Body of Sicknefs. 109 

1 6. And it is the greateft Folly, that Man eagtrly and rapacioujly Jlrives and flruggles 

for ftrange things, and brings that into his Dcfire which only dilcontents and difturbs r Heteroge- 
him, and at laft cafts him quite from God, which fhuts up his heavenly Ens in Body ">us. and 
and Soul. What Profit is that to him which he fees without him, and exalts himfelf in ^h soul 
an outfidc Luftre [as in a fpecious Shadow and Rcfemblance of a Looking-glafs,] and yet 
is not capable of the fame ? and if he gets to be capable of it, he turns it to his temporal 
and eternal Vexation and Difquietnefs. 

17. God has created Man naked, and given him nothing in this World that he can or 
niay call his own, faying, This, or that is mine. Indeed all is his, but it is commw\ for 
God created only One Man ; to that oneonly^Man he gave all whatfoever is in this 
World : Now all Men arc proceeded out of this only Man, he is the Stem or Body, the 
other are all his Branches, and receive Power from their Stem, and bring forth Fruit up 
on one; and each Twig enjoys the Tree s Em\ alfo they all enjoy the four Elements and 

the Aftrum alike. Or Stars. 

1 8. What Folly [and Madnefs] Is it then, that the Twig wills to be an own [felfifh] 
Tree ; and grows up of itfelf as a ftrange Plant, as if its Fellow-twig did not ftand alfo 
in its Stem ? It is the Serpent s introduced Ens which feduces, and divides the Branches 
on the Life s Tree of Man from the one only Life of Man, bringing each Twig into a 
peculiar feperate Hunger, dcfiring to be a Tree by itfelf in felfifh Power and Dominion; 

and therefore it dcfires much of this World for its ow n Propriety, that it might greatly . Or Abun- 
enlarge itfelf in the Serpent s Ens, and be a great, thick, ftrong, fat, well-fpread Tree, dance. 

19. O thou fclf-cxalting Boafter, of what doft thou fmell, and favour? even of the 
Serpent s Wantoimtfs^ Luit, Concupifcence, and Poifon, and the temporal and eternal 
Death ; and this thou art in thy own Self-Tree, and not at all better, and though thou 
wert a King* yet that which is under thy Jurifdiction is only for thy Office, and not thine 

OZi N. 

20. If thou wilt enter again into the Life-Tree and be a Twig on the only Life of 
Man, then thou muft utterly for fake in thy Mind and Defire all whatfoever is in this 
World, ar.d become as a little Child, and look only upon that which thy own Life s AJirum 
cafts upon thee in thy Hftate, Calling, and Place; and therein thou muft work, and not 
fay, It is mioe alone ; although thou art a Steward therein, yet thou ferveft therein the 
Root only, upon which thou ftandeft ; thou beareft Fruit to the Koot in thy Labour, 
which thou muft let (land free, and therewith be diligent and careful in preferring thy 
Calling, and Place, to ferve thy Brother, and help to encreafe his Sap, that he may grow 
up with thee, and bear Fruit. 

21. In aIP Selfhood and own Propriety there is z falfe Plant; one Brother fhould be Selfi/h In- 
the Sovereign Cure and Refrefhment to another, and delight or content his Mind with ler f ft f*. nmic 
the Infinuation of his Lovc-\v\\\. There were enough, and enough, in this World, if >/ w;fl y * 
Covctoufnefs. drew it not into a felfifh Propriety, and would bear good Will to his Bro- Tuum. 

the/ as to himfelf, and let his Pride go, which is from the Devil. 

22. FJc runs with great Pride, and taking Care for the Belly, only to the Devil in 

the bottomlefs Pit; he will be noble, and better than his Brother. But whence will lie into the 
have it ? Did not God give but one Life to Man, and out of that oat comes the Life of Abyfs, 
all Men? 

23. But that he fancies ta himfelf that he is more noble and genteel therein thnn 
others, and vaunts therewith, is an Apoftacy and Fall from God and his Word: For ir> 
the Word of God was the only Life of Man, ixbicb the Word breathed into the created 
Imag^ and this lame one only Life is from Eternity, and never had any Beginning. Why 
does Man then bring in zftranga Life thereinto, that cli-fquiets and difturbs the only Life ? 
Now it muft come to that pafe, that he eidier v;ith, his. Will and Defire enters again into 

4 



no 



* Lofc, or 
Damage. 



Of lie Curfe of > the .Earth ^ 



Part 



y Or enters 

not into r.\ 



* Subflnnce, 
or Tiling. 



* Projcft, 
Device, or 

Matter. 



the cnty childlike Life, and forfakes all whatfoever he has introduced, or elfe remains for 
ever in Difquietnefs in that his introduced Eflence [or Life.] 

24. Now then, feeing I mud forfake all whatfoever I have introduced into myfelf for 
Propriety, and that the fame is only my * Hurt, why then do not I forfake this falie De- 
/ire, which brings Death, and hellirti Vexation, and Torment into me ? Better it is to 
quafh and deftroy the Defire, than afterwards the Subjlance with great Anguifh and Sad- 
nefs-, as it is a very difiicult and painful Combat, .when a Man mud come to deftroy 
the Subftance in him by an earned Converfion into the Child-like Life. 

25. But if the Free-will in the Beginning breaks and quells the Defire and Lud, fo 
that the Lud becomes not fubdantial, then the Cure is already produced, and afterwards 
there need not be fuch an earned Purpofe and Endeavour, as he mud have who is to 
depart from his contrived Abominations, and foriake and deftroy that Subjiance [or Mat 
ter] which he has forged, and made in his Mind ; and yet it mud come to that, or elfe 
he cannot attain the Gates of the eternal only Life, which God gave to Man ; and if he 
reaches it nor, then he alfo y -reaches not the Gates of God. 

26. For the only eternal Life mud be introduced into the Nothing* without [or be 
yond] every Creature and z Being; for it has its eternal Original out of the Nothing, 
viz. out of the divine Under/landing* and it is in a difquiet Source in the Something, unlefs 
that its Something be alfo bent and let with its Defire into the Nothing, and then the 
Something is a Joy to the Life, that the Life of the Nothing in i tie If may dwell and 
work in Something. 

27. For God in reference to the Creature is as a Nothing, but if the Creature intro 
duces its Defire into him, viz. into the Nothing, then the Creature is the Something of 
the Nothing, and the Nothing moves, wills, and works, in the Something of the Crea 
ture, and the Creature in the Nothing; and in this working no. Turba can arife, for it 
is its own Love-play, a mutualloving itfelf, and it dands at the Er.d of Nature with its 
Life. 

28. Thus we underdand what Inheritance sldam has left us, viz. the Curfe, and the 
vain Dcjire; and we confider the outward Man in its Life as a Monder of a true human 
Life, unlefs the precious noble Mind be born again in the Spirit of Chrift, otherwise the 
outward Center in the Mind is a Serpent. 

29. And in this Serpent the grois Bead which is from the Ajlrum and four Elements 
fits, and holds Poficfljon in the Houfe of the Mind, and according to its bedial Property 
produces various Defires, one defiring this, another that, and caufes manifold Figures in 
the Minds of Men; one makes in his Mind a/x/ * Subdance, another a [flattered] ru- 
inable Matter ; that which he makes to Day that he breaks down to Morrow, and has 
an uncondant Bcaft in the Mind, falls fometimes upon this, fometimes upon that, [and 
often changes his Mind.] 

30. But he that brings up a ^.W Bead, he holds it in him for his Treafure, and vaunts 
therewith as if it were the Virgin-child, and gathers up earthly 1 reafitrts, for his bedial 
Plcafure; and yet before God he is only a Fool with his Bead, for he mud leave it to the 
Earth and the Judgment of God. 

31. But he in whom the Virgin s Child is born, he treads the Bead in the Mind under 
Foot, and mud indeed fufrer it outwardly upon him to creep and faulter, as a laden Afs 
that mud carry the earthly Sack; but he has Enmity with it, as God laid to Adam, I will 
put Enmity between thee and the Serpent, and between the Woman s Seed and the Seed of the 
Serpent, which flail bruife the Serpent s Head, viz. the Serpent s Bead: This Monder of 
the Bead in the earthly Mind the true Man bruifes the Head <?/its Defire and Might. 

32. Thus a godly Man mud have Enmity in himfelf, and trample under Foot the 
Monder, 17*2. the Serpent s Child, and continually kill it, for if this bcitial Serpent s Seed 



Chap; 24. and of tie Body of Siclncfs . in 



were not imprefled, and wholly incorporated in us, God would not have faid, IwW fut O r 
Enmity between the Wcman s and tbe Serpent s &v</; the Enmity is ivitbin Man, and not becn> 



had not 

Enmity between the Wcman s and tbe Serpent s &v</; the Enmity 

without Man, with the creeping Serpent ; this Serpent s Seed in Man is the Devil s rid 
ing Horje, his ftrong Hold and Fort, where he is able to dwell in Man. 

33. And therefore becaufe. the Devil was a Prime of this World, and dill is fo, in the 
Anger, it is his Will and Aim to poiTefs the Image of God, which God created in his 
Head, and to rule it under his Jurifdiclion, and bring it into his Kingdom-, and this the 
Curfe of God s Anger has brought along with it, which now works mightily to Dejlruc- 
tion. 

34. And on the contrary, the Serpent-bruifer works to eternal Life, and the human 
Mind (lands in the midd of thefe in the Frte- f j:ill , in which the Free-will does b engraft 



itfelf, therein the Mind works : It brings up a Bead, and alfo an Angel* or a Bead and a or i 
Devil, according to the outward World a Bead, and according to tiie inward fpiritual " :c 
World, an Angel, or Devil. 

35. Here a Grain of Seed is fown, which dands in three Painciples, and is fit or preg 
nant to bear a Creature in and to all three; for the divine Poffibility from God s mani- 
felled Word in Love and Anger, viz. the Verbum Fiat* lies therein: As the Free-will 
conceives itfelf, fo it begets (or generates) an Ens - y and in the Ens the Spirit riles, which 
forms it a Creature but of the Ens, and the Spirit figns itfelf in the Body what it is ; and 
fo dands its Figure. . 



****** 4-*^***^ 4^*4****+^+**** 

1 _, : ;..r 

i:?: i. .: ., . 

AVI The .Twenty-fifth Chapter. 

How Cod drove Adam out cf Paradife y and laid the Cherub before 

the Garden. 



had curfed the Serpent, and the Earth, then the Ecafl 

& ~$ ^? n was no l n g cr profitable in Paradife, for he could not any more 
"w"** *^ en - y tJie Fruits of Paradife; therefore he Jaid upon him the Labour 
.. .j ^ an d Toil of the World, -and drove li,n cut of tbe Garden of Eden, and 
placed the Cherub with -the Fire-fword of Judgment before it, that-if 
the new born Virgin-child of the S;ed of the" Woman would again 
return and enter into Paradife, this An^el with the Fire-f^ord fhotild 
tut away the Serpent s Bead from it, and not any more differ < it to come im<J Paradife. e Um erfland 

2. lhe Angel with the Fire-fword is the right dedroying Angel, who carries Death the Bcaft. 
\ ^r i? tS Swcrd > he ha: therein God s Love and Anger, and when Man dies in 

this World, then he. comes before the Gates of Paradife, before, this Angel; and even 
there the poor Soul mud^O through this Judgment. 

3. Now if it be captivated in the Anger of God, then it cannct paf> through this Judg- 
ment, but if it be a.VJrgin Child, born of the Seed of the \Voman, then it may pafs quite 
tarough this Swore! ; and then the Angel cuts off the Beajl begotten of the Serpent s 
t^, and even then the Soul is an Angel of God, and ferves him in his Temple, in Pa- 
radilc, and expects the Day of Judgment, viz. the Redirection cf the outward Bcdy : 
\Viicn this Angel with the fiery Sword (hall fever the Earth from the Curie, then the . 



I 12 



Leffon. 



Or falfc 
Image. 

* Anbictcn, 



Scheltcn. 



r Impreflcd. 
4 Or in. 

* Refining 
Fire. 

Lefon. 



Of the putting 0/"Adam cut of Par ad if e. Part I. 

right human Body returns again, for it muft alfo pafs through this Sword^ and the 
Sword will cut off its Beaft, that he may be only a Man, and no more a Betift. 

4. The Speech of JVTofes concerning this Myftery is wholly hidden to the earthly Man, 
for Mofes fpeaks of an Ange\ and Sword; and though the outward Figure was even 
jufl fo (for fo was Adam driven out) yet it has far another * A, B, C, intern* Uy : The 
natural Man without God s Light underftands nothing thereof. 

5. This Sword is in Man. When Man converts and enters inro Sorrow for his com 
mitted Sins, and cads away the Vanity, and fteps into the Infant s Shirt, then the Morn- 
ing-Star ariles in the Spirit of Chrift, in the Virgin-like (hut-up Ens, in the true Wo 
man s Seed. 

6. And in this anxious forrowful Gate of true Repentance the Angel (lands with the 
fire-flaming Sword, and the Virgin-bud forces quite throuch this Fire-Iword into Para- 
di(e, viz. into the Light, into the Life of Ci>riJ} y and grows forth through this Sword. 

7. And now the Virgin-child (lands with its fair Kofe in the New Plant in Paradife, 
and the poor Soul which begets this Child (lands the whole Time of this Life under the 
Reach and Power of this Fire-fword^ and is- fad bound with a Band to the grofs Be-all in 
the outward World, where the- Virgin-child is fufficientiy thruft at and wounded with this 
Firc-fword; for the Fire-foul, which in the Fire-fword of God s Anger is bound to the 
Serpent s Monfter, daily ainufes itfelf with the Serpent- Monfter, and Sins\ and even then 
this Fire-fword cuts away the Sins, and devours them into God s Anger, where they are 
examined and judged. 

8. Therefore the poor Virgin-child, which is born out of the Soul, muft (land under 
CbriJFs Crofs y in Chrft s Death; and the piercing Sword of Tribulation and Grief paffcs 
quite through it; it mull fuffer itfelf to be drawn quite through this flaming Sword; 
and the Fire burns away the Abomination, which the Soul continually brings into itfel: 
from the Serpent s * Monfter; and even then it is in a fore Strait ; , when that is cut off 
from the Fire-foul, which it fain would have from its Monfter. 

9. Then mull the Virgin-child fupplicate the Fire-foul, and * tender it the Love, that 
it (hould only forfakc the Monfter of the Serpent: Here then arifes Strife and Oppof;- 
tion; for the Part of the Fire-foul has introduced the Serpent s Monfter into it, and de 
li res alfo to have its Joy therein, and loves the evil Beaft. 

10. Then Sopbia t viz. the Second Principle, the Part of the Li<*ht World, fpeaks 
again ft it, and hence comes up- the Strife betwixt tbe Seed of (be JVornau and the Seed of 
the Serpent \ and then Man goes up and down 1 in Sorrow and Sadnels, Trouble and Per 
plexity; fometimes the Virein*child prevails, and fomtimes the Serpent-child. 

11. And then the Devil ftirs up and intenfes all Mongers againft the Virgin-child, to 
ftrike it, to mock it, fcorn it, revile, and laugh it to Shame, and make it ridiculous, that 
it may by no Means be known, left the Devil s Kingdom {hould become imnifeft. 

12. Thus the Virgin-child muft be exercifed by this, in the Spirit of Chrift, and fuffer 
itfelf to be whipped, perfecuted, &nd * iHJuriott/fy repr0ved 9 and often called one pojjejid 
by the Devil* be curfed, and continually accounted an Off-fc curing of the IVorld^ till the out 
ward Beaft has finifhed its Courfe in its Conftelhtion ; and then the Cherub cuts off the 
grofs Beaft, and lets it fall even to the Judgment of God, and then the Part of the Fire- 
foul muft forthwith force through the Judgment of this Sword. 

13. Now if the Fire-foul has c taken in much Vanity into itfelf, viz. much of the Ser 
pent s Craft and Luft, then the Part of the Fire-foul muft (land f vnder this Sword, till 
the Fire of God s Anger confumes this introduced Vanity, which to many a one is < Pur- 
gattry- enough; which this prefent too, too wife World will not believe, and will be only 
an adopted Child from without, and fo have an external wafhing away of Sins in Grace; 
but it has another * A, B, C, here; God will not let the Serpent s Evs, neither in Body 
nor Soul, come into Paradifc. 14. The 



Chap* 2 5- an d placing the Cherub before the Garden. 113 

14. The Fire-foul muft fubfift in the Fire of God, and be fo pure as the clear refined 
Gold, for it is the: Hujland of the Noble [Virgin] S<ybia, [which is] from the Woman s 
Sred ; it is the Fare s i in<fture, and Sophia the Light s Tincture ; if the Tincture of the 
Fire be wholly and ihoroughly pure, then its Sophia will be given to it i and fo Adam 
receives again into his Armies his mod precious and endeared Bride, which was taken 

from him in his Sleep, and is not any b longer Man or Woman, but a Branch on Chrilt s h Or from 
Pearl-tree, which ftands in tie Paradife of God. 

15. To the Deicription whereof we need an Angel s Tongue, and yet we are under- * 
flood well enough by our Schoolfellows ; we have not written this for Swine -, for none 
but thofe only, who have been by at the Marriage of the Lamb, underftand what 



Kind of intire inward great Joy and Love-delight is therein, and how dearly the Bride Excellently, 
receives her Bridegroom in his pure, clear, and bright Fire s Property, and how (lie v,itl iiirpaJ- 
gives him her Love-kifs ; to others this is dumb. - 

16. When Reafon hears one fpeak of Paradife, then it underftands only a certain 



Glory! 8 and 





Place apart ; and it is even fo, there was a certain Place which was called the Garden in 
Eden, where Adam and Eve were tempted, and from which Place they were driven after 
the Fall : But yet the whole World was fuch a Paradife before the Curfe, yet feeing 
God knew the Fall, the holy Paradife was only opened unto them in one certain Place : 
For to what End fhould the whole World bring forth Paradifical Fruit, feeing there 
was no Creature upon the Earth that was capable of enjoying the fame ? 

1 7. But Adam and Eve were however brought into Paradife, that although this firft 
Body fhould fall and come to Ruin, yet they and their Children might, by the new Re 
generation in the Spirit of Chrift, enter in again through this Fire-fword j This Myftery 
is exceeding great. 

1 8. For Prince Lucifer, before the Time of the created Earth, fate in the heavenly 
Ens in the angelical World in the Place of this World, wherein the Ens of the Earth 
was comprehended in the Fiat, and brought into a Compaction , his ftlie Imagination 
had k tainted the Limits before the Compaction, it was the Place of his Hierarchies : k Madeitfub- 
Now the outward Body of Man was taken out of the Limns of the Earth, in the Vcrbum J cft to Ilcc * 
Fiat, and formed according to the Property of the human Life which was in thefPordi 
the Word formed (by or through the Fiat) the Ens or Limus of the Earth according 
to the Form of the human Soul-like Life which was in the Word-, and feeing God 
had let himfelf, through his Word, to be Judge againft the falfc Infection and Defire of 
the Devil, to judge him and his enkindled Wickednefs which he had brought to Sub- i Qr Sword 
itance, the judicial Sword was already in the Limus of the Earth whereof Adam was made, of Execution. 

19. For \7toen God created the Earth, he " founded its Time when he would keep the Certainly 
Judgment, and fever the Evil from the Good, and give the Evil for an Habitation to appoinu-d. 
the Apoilate Prince -, but feeing the Good in the (hut-up Earth was without heavenly f^^ * 
Creatures, (feeing its Prince was caft out,) God created Adam another Hierarcli out of 

this good Ens, to be a Ruhr of this Place; and hence came the Devil s Envy againft Man 
and all good Creatures of this World. 

20. But now we are here to confider of the Apcflacy of Man, with the Sword of the 
Cherub ; for St. Paul fays, We are clofen in Cbrijt Jefus before the Foundation of the World 
was laid ; and even here this Saying of Paul belongs ; God knew that this Ens, of which 
Adam was to be created, was already fomewbat fubj eft to falfe Luft by Reafon of the De 

vil s introduced Defire; therefore God n chofe this Limus in Chrifl Jefus before the Foun- Forcfaw, or 
dation of the World, out of which he would make Man, that he would through th? provided for. 
Judgment of the flaming Sword bring it through Death, and through the Fire, and 
wholly burn away the falle infecled Defire of Lujl, and regenerate him anew in Jefvs^ 
in his deepeft Love in his Word in Jtbovah, that is opened out of Jehovah, and intro- 
VOL. III. 



T* 



114. Of the putting of Adam out of Paradife^ Part I. 

ducc a vno Umus into the tainted one, and bring them together quite through the 
Judgment of the Fire-fword, and purge and purity them wholly and thoroughly. 

21. And here allb is Cbrijl s Defccnt into Hell, where the Love of God in Chriil entered 
into this Fire-fword, and changed the Wrath into Love, and allb dejlroyed the Sting cf 
Deatby which was infmuated into the Limus of the Earth, out of which Adam was cre 
ated according to the outward Humanity ; and this Fire-fword had its Raifing and 
Original in the Corruption of Lucifer. 

22. F or though Adam was created as to one Part out of the heavenly Eflentialuy that 
was in the Word of Man s Life, which was infpired and breathed into his outward and 
inward Umus, yet this Fire-fword laid hidden as a glimmering Incentive in the earthly 
Urnus of the outward Body, which allb aflauhcd /Lit ;;;, Ib that he lulled againll the 
Command of God and the Kingdom of Heaven; in which Incentive the D:T/7 allb in 
troduced his Defirc into him, and provoked him to fall; which feeing God well knew 
that the poor Man would not ftand, he ordained an Help and Saviour in Chriil, to 
guide and bring him into that holy Ens whereinto he (hould be brought, viz. into .the 
true Sabbath and eternal Reft. 

23. Indeed Adam was fet wholly perfect in equal Harmony and Accord, and brought 
into Paradife, to try if the Ssul could have overcome the Incentive [of vain Lull,] ami 
tberefwe ibe free of Temptation was repreientcd to him, to Ice if it were pofiible for 
the Soul to over-power this Contamination of Luft, and remain wholly and fully in 
the Likenefs [and Harmony.] 

Undergo 24. But it was not pofTible , therefore Chrift muft afterwards come into this Place, 
d>ii Prola. and fa tenpted forty Days in the IVildernefs in Adam s Ens , and in his rvw- introduced 
heavenly Kns y to fee whether the Fire-foul would Hand in perfect Purity, and feeing 
it did now (land in Chriil, the new-introduced heavenly Em deftroyed the Sword in the 
Death of the outward Body of Cbrift, and brougnt the outward Body, which he in Mary 
received from her Seed, quite through this Sword of the Anger in God into the holy Ens \ 
and in this Power the outward Body a role from Death, and got Victory over Death and 
this Fire-fword, and took the Fire-fword into its Power, wherewith at the End of the 
World he will purge his F!ocr, as a Judge over Devils and Men, as well as of the Earth. 

25. For the principal Ambition was about the Fire-facrd, for King Lucifer had 
changed it from the pure clear Light into Fire, wherewith he willed to domineer and 
rule as a God ; but God fent to him another Prince and King, who took it from him, 
and thruft him from this Throne, and Ihould turn this Sword in the Ens of the Earth 
again into the divine Property, and cad out and judge the Devil with this Sword, 

26. And there is not fuch a filly and narrow Meaning of the Fire-fword as hitherto 
has been generally underftood ; though it has been hidden by the Council of God, yet 
we nSould now open our Eyes, and deeply confider what this Manifellarion imports-, 
that it does even foretel and fignify the Judgment of this Sword; that he will come, 
who carries it in his Moulb\ and it is alfo a Mefienger, [declaring] that Babel (hall 
[loon] come to its End by this Sword, and be given to this Sword to be devoured. 

27. Now fays Reafon, Why did not God examine this Ens, out of which he created 
tiie Earth, and Man out of the fame Earth, before he created the Earth and Man ? Here 
forfooth, dear Reafon, thou haft hit the Matter right ; God s Omnipotence and Omnifci- 
<nce muft/rw thy Turn, whereby thou art able to bring all Things into God s Will, as 
rational Fancy dilates : Harken, O Reafon ! Doll thou know whence the Earth is ge 
nerated? Thou fayeft, through the Word, viz. in the Verbum Fiat : I fay fo too: Now, 
what was this Word ? FIcre look upon the Earth and the whole Creation, and thou 
v;ik fee what tlie Defire of the Word has brought into Effcnce out of the fpiritual Ens, 
ihou v/iir evc-ry wlicr fee Good and Evil, and iaud out God s Love and Anger. 



Chap. 25. and placing the Cherub before the Garden. 115 

28. The Word was a full Spiration from the fpiritual Fire and Light-world, according 
to which God calls himiclf ajlrong, jealous, angry Gcd, as to the Fire, and a merciful loving 
Gcd, as to the Light. 

29. Now if God fhould have p quelled the firft: Principle, viz. the Fire-fource, in the P Null-d, 
Ens of the Earth, out of which it was created, whence fhould the Light have its Might? al ^ lir/H li : i or 
Does not the Father, viz. the Fire-world, beget the Son, viz. the Light-world ? But t: 

now feeing the Word in the Fire-world was vehemently enkindled by God s Morion- to 
the Creation, as we may fee by the Coagulation of the Stones, if we were not Block?, 
and had only calfilh Understandings, wherewith then fliould this Fire, but efpecialiy the 
enkindled Ens in the Coagulation, be reduced and brought again into the Light into 
the equal Temperature and Harmony ? God s Love muft then only do it. 

20. Now, how will [or can] a Creature, viz. a Fire-foul or Angel, come into a 
crcatural Bcinrr or Formation, if the Fire-lburce was not moved vnAJlirred in an efnecial 
Manner ? Like would only then remain in Like , and if it be only a mere Likenefs, 
then it has its Sport with and in itfelf, as it was from [and in] Eternity : And there/ere 
the unchangeable God has moved himfelf according to the Fire and Light, and (lirred 
up the Fire s Property, that he may make him a Play and Melody, viz. a formed 
Word out of himfelf, that there might be a Play before and in the unformcillc 

Word. 

31. Now we do here underfhnd this, that if God fliould have again introduced the 
enkindled Ens, out of which the Earth and Man were created, into the unformable 
Word, viz. wholly and fully into the Likenefs, into the Love, then no Creature might 
have been produced or brought forth ; for every Soul s Spirit, yea the Angels, and 
whatfoevcr lives, muft be zjlirring [or working] Fire. 

32. Now no Fire-fource can be generated out of the perfect; Likenefs, unlefs the 
Likenefs moves itfelf: Yet the eternal Likenefs, viz. God, had before moved himfelf 
in his Myflery with the Creation of the angelical Thrones : Now if he fhould have changed 
this Motion, which was enkindled, and alto poifoned by the Hierarch Lucifer with falfe 
Diftemper, into Love, before he had created the Earth and Man, then he muft yet 
once more have moved himfelf according to the Fire s Property, if he would have crea 
ted another Hierarch and angelical Prince. 

33. But feeing that might not be, he created the Earth, and out of the Earth, Man, 
out of the firft Motion, and breathed into Man the Light and Fire-foul out of that Breath 
of his manifefted and moved Word,v/z. out of the firft Motion; for out of the fir ft Motion 
of the Word, another Prince mould come into the princely-created Throne of Lucifer, 
and take in Slid poflefs the frjt Motion. 

34. And God appointed the Judgment to the frft Motion, and took away Lucifer s 
domineering -Fire- fword, and gave it to Adam, and afterwards introduced the deepeft 
Love of God in Chrift into Adam, and brought the moved Word again into the Likenefs, 
viz. into an eternal Confirmation, and gave Mam in Chrift the Fire-iword over the fal 
len Prince Lucifer. . 

35. For Adam, viz. the corrupted Limus of the Earth, fhnuld, in Chrift its fi 
joyed Prince, judge with this flaming Sword, as Chrift has told us, that the Saints Jhall 
judge the #W</; underftand, the enkindled Ens of Man and of the Earth fhould 
jucfge the falfe Prince of Lies, who had perverfely changed the Truth in the holy Ens 
into Lies, and corrupted it with fuch [falfe Defire.] 

:6. But feeing the Ens of Man was corrupted, and could not, God out of his deepeit 
Iluldenncfs introduced the moft holy Ens into the corrupt Ens of Man, viz. into the 
heavenly Part, and brought the outward [Part] alfo through the Sword of the Fire and 
Death into the inward, into an eternal Likenels [or Temperature:] And thus there is 






/ 1 6 Of the putting of Adam out of Paradife^ &c. Part I. 

here a Looking-glafs for Reafon ; if it be ilhtmirtated of God, it will then underftand u* 
here ; but if it is not, then there is not any Pojjibility to underftand this. 

37. And we faithfully and ferioufly warn the Caviller and Carper not to fay, It is a 
Blafphemy : Let him firft put away his ee/jijb and beftial Eyes, and look us here in the 

Ixflbn. fact, before he takes upon him to cenfure and cavil at us ; it has far another A, B, C, 
than Reafon has. It muft have its Birth a Degree deeper. 

38. Thus we are able very well to underftand the carting out of Adam* why he was 
tempted and driven out of Paradife; feeing his Ens was fotnewbal enkindled by the 
Devil s Poifon, he could not poflefs Paradifc, and therefore God drove him out from 
thence with the Sword of Judgment into Death and Corruption, and yet gave the pro- 
mifed IVord of his Jdeepeft Love to be with and in him, in the Ens of the heavenly 
World s Being, for a fure and certain Covenant, -wherein Adam and his Children fhoukl 
trujl, and believe that at the End and Accomplifliment of this Time, he would in this 
incorporated Word bring them again, with the Introduction of the holy Ens, out of 
Death through the Fire-fword, and quite cut off the falfe Infection and Lull with the 
Sword of Judgment, and fet them as Angels of God in the Place of fallen Lucifer-. 
And this is the Myftery of the Angel and Sword of Paradife. 

39. The Angel bore the Name of the Covenant, out of which God would manifcft 
i J e fa s * v* z the High and Almighty Prince ; and it was even this Angel, which after 

wards wrought many Wonders upon the Earth, who was with Abel, Sbw, Enoch, Noah, 
Abraham^ and Mofes, who appeared to Mofcs in th: Fire-faord of Flame in the Bnft>, and 
brought Ifrael out of Egypt, and went before them in a fiery Pit ar [by Night,] and in a 
cloudy Pillar by Day ; who gave them the Law in the Fire, and at lajl brought them by 
Jojhua (being the Type of him who was to be born out of the Fire-fword) into the 
Lend [cf] Ifrael. 

40. This Fire-angel turned its internal Light outwards, and manifested itfclf in Cbrijl s 
Or in which. Per/on in the Humanity, with whom Chnft, viz. the holy anointing Oil of the deep- 

eft hidden Love, changed the Fire-fword of the Angel into a Love-fword, and holy 
Dominion. 

41. And this is the true Cberub which drove the falfe Adam out of Paradife, and 
brings him in again by Chrift, the Virgin s Child new-born out of Adam in Chrift: And 
i( has no other Ground or Meaning. 

< !+>** )*<* |* << I ** 



The Twenty- fixth Chapter. 

Of the Propagation of Man in this World^ and of Cain the Firft- 

the Murderer of his Brother. 



are here to confider this -weighty Point in right Earneftnefs, and 
not to make Conditions with Fictions and Fables, as hitherto has 
fa k ecn done as touching the Eletiion of Grace ; whereas it has been 
tt nan dled only in a very blind and abfurd Manner, and no right [fun- 
damental] Underftanding has been found of ic. 

2> Seeing that Men have only fought in Rcafon, and have not 
been able through true Repentance to force through the Fire-fword, 
and fee with divine Eyes, thereupon the Fire-fword of God s Anger and fevere Purpofe 




Chap. 26. Of the Propagation of Man *n this W .r!d^ 6cc. 117 

and Decree of Judgment has rmamtd only in the Eyes of [their] Reafon, and further 
they have not fcen ; therefore they have made dreadful and dangerous Conclusions, 
without fundamental and plain Underftanding. 

3. But Chriftendom is hereby faithfully and truly Admonijbed, once thoroughly to 
awake, and fliake off the Conclufions of, Reafon, and to lee God s clear Countenance^ 
who defires no Evil, nor can defire it, but has alfo fet himfelf to be Judge againft all 
Wickednefs, and will deftroy all fuch Condufwns in the Sword of his Anger, and put 
away the Cherub. 

4. Now it here offers itfelf to our Confidcration, bow it came to pafs that Adam and 
Eve at jirft brought forth an evil Child and a Murderer : To this Reafon fays, that it 
was from God s Purpofe, who has made to himfelf an Eleffion^ and choie one Company 
of Men to Damnation, and the other to his Love. 

5. O, dear Reafon ! Whence art thou born ? And from whence doft thou fpcak 
under the Covert of the Scripture ? Dolt thou not fpeak from the Ens and Words of the 
Serpent, who brought the falfe Ens into Eve s Matrix, wherein Cain was apprehended ? 
Did not the Devil do it through the Serpent, and make the Matrix of Eve monftrous ? 

6. Doft thou not underftand how the Word of Promift did forthwith incorporate itfelf 
into the Matrix of Eve in her Seed, and that the Cornell betwixt God s Anger and 
God s Love did prefently begin ; for God s Love had incorporated itfelf to bruife the 
Ileadoftbe Serpent s Monfter in the Anger of God; and thereinto the Fire-foul, which 
laid captivated in God s Anger, mould give its Free-will. 

7. For the Fire-foul is a Root proceeded from the divine Omnipotence, and therefore 
it has Free-will, and nothing can deprive it thereof-, it may conceive either in the Fire, 
or Light, 

8. But if thou alkeft, Why did not the Serpent-bniifer forthwith bruife the Head 
of the Serpent s Ens in the firft Seed, and not fuffer the Serpent s murderous poifonful 
Will to get the upper Hand in the Soul s Ens ? It is juft as if I fhould afk, Why did 
not God, when he faw that Adam became Evil, wholly reject him, or reduce him to no- 
tbing^ and create a.nevr jfdam ? Thus likewife will Reafon judge of the Devils, faying, 
That it has pleafed God that there fhould be Devils, that it might be known what an 
Angel is. 

9. Hearken, Reafon ! I have already above anfwered thee, that if God fhould once 
more have moved himfelf for Man s fake, and introduced the firft Motjon in the human 
and earthly Ens into a Stillnefs, then the fix Days Works of the Creation muft have 
retired back, and have been brought into a worklefs Reft; and this God would not. The 
whole Creation fhould and muft fubfift in ics firft Motion ; its firft formed Ens in the 
Verbum Fiat muft (land, be it either in I^ove or Anger, let who will apprehend either j 
the Anger was open, and fo was the Love alfo. 

10. The Love only is called God, the Anger is called his Strength and Might : Now what 
die Free-will would defire, therein it mould be confirmed either in the Love or Anger. 

11. For the Free-will was born or fprung forth from the Love and Anger, viz. from 
the Fire and Light-world; and fo likewife it might chufe itfelf a Place for its working 
Life : If God s Love fhould have drowned the Free-will in the Ens in Eve s Seed in the 

Love, in which [Seed] f it was enkindled in the Anger, then the fiery Motion in the t The Fre- 
Matrix muft have teafed; now out of the Light s Ens alone no Soul may be brought will, 
forth. 

12. Alfo the corrupt Ens of the earthly Limus muft have then been prefently judged 
through the Fire, which could not be ; for the Motion of the new Regeneration, and 
the Opening or full Explication of the divine Sweetntfs ami the Overcoming of the Fire, 
viz. of the Anger of-God, belonged only to the Name of 



1 1 8 Of the Propagation of Man in this World, Part I. 

13. The Word which had incorporated itfelf had from without the Fire- (word, viz. 
the Cherub, and from within the Jefus who fhould overcome the Firc-fword with Love. 
Thus the Name JESU flood hid in the Firc-fword, and was not manifcft till the 2V;;;* 
that God would move himfelf therein, and manifeft the fame. 

14. Thus the insinuated Ens of the Serpent, that Eve had introduced through Ima- 
Or the evil gination into Luft, muft be wholly caft away ; for in Cain the murdering Image of the 
corrupt Na- Serpent was manifeft, which cannot inherit the Kingdom of God: But on the contrary, 
turt-an ^^ tne rvi ar k o f t he Covenant in the promifed \\ord was in the Free-will and in the hea- 

venly-clifappeared Ens of the Soul, into which [Covenant of the promifed Grace] the 
Soul fiiould enier. 

15. And though the Serpent s Ens fbould have been rejected, as it muft be, in all 
the Children of Eve, yet the Part of the heavenly World s Being laid hid in (he Cove 
nant of the Word in the difappeared Ens t as a Poffibility to the new Regeneration j 
therefore God faid to Cain, when the murdering Spirit perfuaded him, Rule over the 
Sin. 

16. If thou fayed, Wherewith? He could not: But Why could he not? The Serpent s 
Defire held him, and brought him to kill his Brother : For what Reafon ? The Free 
will had given itfelf up into the Serpent s Ens which heki him Captive. 

17. Now fays Realbn, God would have it fo, clfc he had turned away his Will. No: 
Indeed God s Anger-will in the Serpent s Ens, which had captivated the Free-will, 
would have it; but yet God s Love-will faid in him, Rule over Sin, th it is, over the 
Wrath and Anger of the Serpent, and let it not have its Power or Prevalence. 

1 8. And here we are rightly to know, how God s Love and Anger are in continual 
Contcft; underftand, it is in the manifrfted Word in the Linus of the Earth, and in 
die Ens of the human Property out of the Earth; for the A.nger-J is ftirred up and 
driven by the Devil, and dcfires continually to devour the Love-;;j, and poilefs this 
Kingdom in the Anger-;//. 

19. The Anger- Ens defires to have Man; for it has its King in Lucifer ; and the 
"Love-Ens de fires alfo to have him-, for it bus its King in drift; and therefore Chrift 
mull bring the human Love-w through Death and the Anger-Ens, and open another 
Principle, viz. another Kingdom, and leave Prince Lucifer in his own Anger, for his 
Free-will had chofe it him. 

20. Thus alfo the Free- will in Cain dccftd the falfe, vhs. the DevilVwill : But thou 
Reprobated fayeft, Was then the Murdering-will wholly rejected r It * rcjeBed itfelf: But if the Frce- 
or abandon- W JH j ia( | again conceived in the LOVC-IJ, it would have been again born anew, yea 
A brr cven a ^ ter l ^ e Murder; which we leave to the Judgment of God, whether it was fo or 

no, feeing t rc Text in Mofcs gives him fo bare a Name in Defpair \ for the Word out 
of which the Name J?fus was made manifeft-, was given to call poor loft Sinners to Repen 
tance, and nift the Righteous ones who were apprehended in the Love, as Chrift faid. 

21. fain was a Type: of the nrft corrupt Auam in Sin ; and Abel was a Type of Chrift 
the i eccnd Adam, viz. of the Virgin-child; for the Tree of Evil and Good began in 
Adam ; and fo likcwite the- Fruit forthwith appeared, w z. Chrift s Children, and the 
Children of the Devil and the Serpent. 

22. Now Keafon fays, Was Cain then wholly conceived of the Serpent s Ens in the 
Anger of <->od, and pi ckjlinated to Damnation ? Anfwer, No: He was (conceived) of 
the Ens of Adaw s Soul and Body ; and fo alfo of the Seed and Ens of Eve s Body ; but 
the Monflcr in the Matrix of Eve environed the fown Seed, and it was that which fedu- 
ced and beguiled him ; but the Mark [and Aim] of the Covenant laid hidden in the 
jEns of the^Soul and Body ; for the Ens of the Seed of Adam and Eve was out of the 
heavenly difappeared [Limbus,] and then alfo out of the earthly awakened Lituus, but 



Chap. 26. and of Cain tie Firft-lorrt, tic Murderer. 119 

*he fTM of the Serpent and of the Devil took Peffefflen of the Houfe ; as the like was in 

the Devil who was an Angel, but the Will of the dark World took Pofieffion of the 

Houfe in him, and got the upper //*/ fo alfo it was here in Cam. 

,21 But thou aikcft, How came this fo to be ? Hear, and fee, thou fair Child, in the 

\Vili \tfAdr.m and Eve, what their Dcfirc was before and after the Fall; they only defired 

the Eartlh Kingdom, as we fee that Eve was fo wholly and only minded , for when [he 

brought forth Cain, (he faid, - / bavegottten a Man [who is to be] a Lord* foe thought " Ccn 4 - 

him to be the Bruifer and Breaker of the Serpent, he fhould take in and pofiefs the^C/ 

rarthly Kinrc!om, and expsi the Devil. She did not conOdcr that (he fhould die to her 

ialfe earthly fkmly Will, and be born anew * in an bclj Will; and fuch a Will (he alfo - Or with. 

brought into her Seed, and the like did Mam alib. 

^T And hence now the Will in the Soul s Eflfence arofe; the Tree brought forth a 
Twi" out of (or like) itfelf; for it was Gi/Vs Dcfirc only that he might be Lord upon 
t -t Earth-, and as he faw that Abel was more acceptable in God s Sight than himfclf, his 
free-bellial Will in him elevated itfelf tojlay Abel-, for Cain s Aim and Endeavour was 
only about the outward World, to domineer and be Lord and Mailer therein ; but 4bel. 

fowbt God s Lx>ve. f . 

25 Thus there are yet tivo fuch Churches upon the Earth ; one which only leeks 
vxrldly Pleafore, Mi<Hit, Honour, and theouward God Mammon and Maujim, and therein 
iV lodges the Serpent s Child; the other which fecks the Virgin-child, and God s King 
dom, and mult fuffcr itfelf to be perfected, reviled, reproached, and kitted by the Caim- 
cal-Church, as Cain did to Aid. 

26. For the Devil will yet be continually a Prince of ibis World in the Serpent s Child ; 
and if the Virgin s Chikl, which bruifes the Head of the Serpent, be not mamfefl: in the 
Serpent s Child, then the Devil is and remains Prince and Hoft in the Houfe of the Soul, 
as happened to Cain. 

27. And do but underftand die Ground right: In the Birth of this World two King 
doms lie manifeft, viz. God s Lw^-Kingdom in Chrift, and the Kingdom of God s Anger 
in Lucifer: Thefe two Kingdoms are in Conteft and Strife in all Creatures; for the On- 
mnal cf all Spirits is in the Conteft, and in the Combat of ths Fire the Light is made 
manifeft; the Fire is a Caufe of the. Light, God s An-er is a Caufe that God did yet 
once move himfclf in his deeped Lave in the Name Jefiu, and thereby overcome the- 



what can the Love do, if the Free-will efpoufcs itfelf to the Anger ? Or what 
can the Anver do againft it, if the Free-will conceives in the Love, and deftroys the An 
ger? Muft it not hold ftill and fuffer it to be done? And though it oppofes and rages 
a^ainft it, yet the Love pierces quite through it, and changes it into Joy, the Anger is 
the Root of Love, as the Fire is the Root of the Light: But in the Free-will is the Un- 
derftandincr, which makes itfelf to what it pleafes. 

29 Doft thou not fee this in the Earth, that the Free-will in the Ens of the Word 
has made itfelf Stones, Metals, and Earth ? The Stones and Earth are not the Free-will , 
but the Free-will has introduced itfelf into fuch an Ens, and by its Lubet and Motion 
introduced the Ens into a Companion or Coagulation ; there was no other Maker there 
but the Free will in the formed and manifcfted Word: Thou maycft indeed fee Wonders 

enough. 

30 Behold the unrcafon able Creatures,- as Worms, Toads, Spiders, nnd otherwild veno 
mous and horrible Beads; and thou (halt/*? fomev/hat in very Deed, if thou art not dead. 
But thou faveftGod has created it fo : Yes, right! His Defire, in Love and Anger has 
atnafied the Ens with the Motion, and compacted each Ens according to the tree-will 

mo a Form ; there was na other Maker there but the Fret-will in the 



I2O Of fie Propagation^/ Man m this World* Part I. 

jj. The Defirc io the Word was the Fiat, which introduced the Free-will into an 
Ens: Thus the fame manifefted Word is yet in all things, and has the Fiat, i iz. the 
Defire in itfelf: As the Free-will in every Thing introduces irfelf into a Spirit, even fo 
the Fiat forms and figns each thing; every Root brings forth from itfelf a Branch of rs 
own Likenefs: But when the Branch or Sprout is to be born, and receives its Beginning 
in the Ens of the Root, the Ens then forms itfelf to fuch a Twig, as the Root at that 
Time iapprchended in its Power and Free-will, both by the fuperior and inferior Con- 
Jtellation. 

3>. The like is alfo to be underftood in Man : As the Will is in the Seed, that is, as 
the Defire of the Father and Mother, together with other Influences from the Stars and 
Elements, yea, oftentimes from the Devil s Afiaults and Infinuations, are at that Time, 
even fuch a Spirit is formed in the Ens of the Seed ; fometimes an Angel, if the Parents 
be in holy Df/ire, [or in the true Faith of the engrafted Word-,] fometimes alfo a Beail, 
a Serpent, and Image of the Devil, both according to the Ens of the Soul and the cut- 
ward Flejb. 

33. The Power of the manifefted Word gives in itfelf into all Thing?, into every 
Thing according to its Will, according to the Defire in the Ens, for the Defire in the 
Ens is that which forms the Word, viz. the Sound of Life; as it is written, Such as tit 
People are, fuch a God they alfo have; with the Holy thou art holy, and with the Perverfe then 
art perverfe ; this is wholly to be underftood, concerning the cxprefled Word in the Fiat, 
viz. in the Defire of Nature: And therefore God has efpoufed and betrothed another 
Word out of the Center of his Love to the Image of Man, that, though he be rifen out 
of an evil Property, yet the Free-will has Power and Information to dilclaim its Selfbccd, 
and die to itfelf in this holy incorporated Word; and then the Fiat begets and forms 
another new Creature in the Free-will out of the Ens. 

34. The PoflibiHty lies in fill Men; but the making or forming of the Child of God 
belongs now to the holy Fiat in the new-introduced Word, for it lies not on any Man s 
Self-willing* Contriving, Running, and Toiling, but in God s Mercy: He has Mercy upo-i 
whom he pleafis, viz. upon thofc only who with their Free-will die to their Selfhood in 
his Grace, and refign up themfelves to him ; and he hardens -whom he pleafes, viz. thofe 
only who.run with felfifh Cain, and would themfelves take the Kingdom of God in their 
own evil Will, and will not die to their own Self-full-will. 

35. Now fays the Scripture: Has net a Pctter Power to make if OK? Lump of Clay 
what he flcafcs, a Veffel to Honour, and a Vcffel to Difoonour? That is, Will the felf-ful 
Will be angry, if it be Evil, that the. Fiat in the Word makes it to be a VefTel of the 
Anger? Or will it therefore be angry, if the holy Fiat in the holy Word makes tha: 
Will (which dives itfelf into the Love and Mercy of God, and dies to its Selfhood) to 
be a VefTcl of Honour? Has not this Potter Power to do with his Clay, viz. (with the 
Ens or Seed) what he pleafes ? Whereunto every Seed is good and profitable, thereunto 

, he makes him a Veficl, either to the Ufe of his Anger, or the Ufe of his Love. 

36. The Holy is unto Gcd a faeet Savour to Life; and the Wicked a facet Savour to the 
Death in his Anger; all muft enter into his Glory, and praife him; one in the Property 
of his Anger, who muft call the Evil good; the other in the Property of his Love, who 
muft call the Good, good: For Ib it muft be, that the Difference of the Good and Evil, 
of the Light and Darknefs, of the Life and Death, may be known ; for if there was no 
Death, then the Life would not be manifclt to itfelf; and if there was no Darknefs, the 
Light would not be manifeft to itfelf. 

37. And therefore the eternal Free-will has introduced itfelf into Darknefs, Pain, and 
Source, and fo alfo through the Darknefs into the Fire and Light, even into a Kingdom 
of Joy, that fo the Nothing might be known in the Something, and that it might have a 

3 Sport 



Chap. 26. and of Cain tbe Firjl-boni) the Murderer. 121 



Sport in its contrary Will, that the Free-will of the Y Abyfs might be manifeft to itfelf 

in the * Byfs, for without Evil and Good there could not be any By Is, [Ground or Foun- z M,^. 

dation.] 

%S. For the Evil makes Pain and Motion, and the Good caufes Eflence and Power, 
and yet both Effences are only cne Eflence, as Fire and Light are only one Eflence, alfo 
Darknefs and Light are only one Being ; but it fevers itfelf into tea mighty Diftinctions, 
and yet there is no fundry Scperation, for one dwells in the other, and yet does not 
comprehend the other; the one does deny the other, for the one is not the other. 

39. God dwells through all, and that all is not God; alfo it does not reach him : But 
\\hatfoever quits itfelf Irec of its Free-will, that falls into bis Pofoffon, that he muft 
have, for it is without Will, and falls into the Nothing; and He is in tbe Nothing: 
Thus the refigned Will may dwell in the Nothing, and there is God s Mercy ; for he will 
have Something out of the Nothing, that he may be manifcft in the Something, which 
is fallen into his Nothing, and makes it in himielf to be bis Something, which he him- 
fdf rules, drives, and acts with his merciful Spirit. 

40. And herein lies the precious Pearl, Dear Brethren, who are driven to and fro 
v.ith Contention; if you did but know it, you would leave off from Strife, and call 
Keafon a Fool : No Searchings of Self obtain it, but the Will freely refigned into God s 
Mercy, which enters in by the Way of earn eft Repentance, and Mortification of its own 
evil Will, that falls into God s Mercy, and apprehends [and obtains the right Under- 
handing ;] and without this there is mere Self-running Walking, and Willing; and 
yet no:hing can be obtained, but only in the Will freely refigned into God s Mercy. 

41. We have a very excellent and notable Example and Type of this, in the fir jl 
Birth which opened tbe IVcmb, tbat it was to be fanftified, and offered tip to tie Lord; and 
yet the true living Offering proceeds from the fccond new Birth, as we may fee in 
Abel t Jfaac, and Jacob. Cain, JJJjir.acl, and Efa:i t were the FirJ(-bc;-n, the Inheritance 
belonged to them; but the Lot and Mercy tell upon Abel, Ifaac and Jacob: For the 
nrfl Ens of Man was infected and dilbrdcred by the Devil ; therefore it mull be given 
to the Tire for an Offering and F ood ; and out of the Offering, viz. out of the Fire 
of God s Anger, the Loce of God was made manifcft in Mercy ; and the firft Adam 

was the * Sojourner of the Second in Chrift, for the Second redeemed the Firft. Inmate; 

42. The Devil s Defire and the beftial Ens of the Serpent had got the upper Fland in or . c * his * a - 
the Matrix of E^e, and apprehended the firft Seed in the Defire: Now the Kingdom ^ ~ 
of God did yet belong to the firft Man ; but feeing he loft it by his Negligence, the 

firfl Adam mud be offered to tbe Earth, and alfo its firft Seed to the Anger. 

43. And -after this firft Seed Abel came forth in the holy Covenant, and offered his 
fwcet "Blood for the fmful Seed, to the Anger, that the Anger might let its Flame fall, 

and fuffcr the firft Birth to prefs b through, in the Blood of the fecond. k /7z. 

44. The firft Birth was a hfarderer, which fignifies the Devil in Man ; the fecond through 
was the Offering of [or for] the firft, that the Anger-devil in the firft Adam might be ""e 
appcafcd in the Offering of the fccond. Life, 

45. Not that we mould exalt or take in the Wicked into the Offering of Chrift, fo 
long as he is wicked ; the Devil devours mojl of tbe ivicked Crew : Only the wicked Sin 
ner has an cp:n Ga:e made for him in the Offering of the fccond [ddam 9 ~\ if he did 
ftni crt, and turn himfelf from his Wickednefs. 

46. But that fome write, that there was a twofold Seed, which did fever itfclf in Eve, 
viz. one wholly devilifh from the Ens of the Serpent, and the other from the Ens of 
Chrift, [or the promifed Seed of the Woman,] in the Covenant, is nothing fo, thefe 
have not at all learned the C A, B, C,in this School ; they have only a dreaming Shadow c 
and Ficlion of the Myftery, and not the true Sight. Thus they build the Eleflion of fon. 

VOL. 1JI. R 



,122 Of the Propagation of Man in this World^ Part I. 

AW. Grace upon this ; but they arc much mijlaken ; they fpeak only the Serpent*s Words, 

which dcfired to have it fo : Obferve it thus. 

47. Adam had only one Limbus to his Seed, and Eve only one Matrix for her Seed, 
but they both (lood in three Principles : The Principles were in Conteft, as ftill they are 
at this Day: The fecond Principle, viz. the Kingdom of God, or Angelical World, 
difappeared in the Soul s Seed, and God efpoufed his only mod holy /^?r/ again therein 
to the N (^jo-birth. 

48. And this Efpoufal or Betrothing flood as well in Cain s Ens, as in Abel s Ens ; 
but Cain s Ens was apprehended in the Conteft of the three Principles in the Anger, and 
covered with the Serpent s Monder, not fo to an ImpoJJibility, as if he was born to Con 
demnation, but even to a Poffibility of the Free-will, whether he would lay down the 
fclf-ful, aflumed, and fclf-appropriated Right in Adam, and live in God s Will, or 
whether he would live to himfclf: Upon this was the ElefJion fet. 

49. Now God knows whereinto the Free-will is entered : If it is entered into Iniquity, 
and Self-hood, then God s Anger ellablifhes or confirms it in its Choice to Condemnation; 
but if it is entered into the Word of the Covenant, then God confirms it to be a Child 
of Heaven-, and here that Saying has its proper Signification and Application, I bai-e 
Mercy on ivbom I will, and whom I will I harden. God knows his Children even in the 
Ens in the Mother s Womb \ to what End fhould he give his Pearl to him, whom he yet 
knows would turn himfclf away from him ; the Pearl s Ground lies indeed in him, but 
hidden, and fluit up; if he brought his Will into the Pearl, it would open itfclf ; ;; him. 

50. All Men proceed from 0w<?only Seed; but in one the holy Fire glimmers, and in 
another it lies as it were fhut up, and cannot by Reafon of the Mire of the Serpent. 

51. Thou fayed then, Is the Serpent s Ens more mighty than God s Love? I have 
already anfwered thee, that Love and Anger are in Conteft; whereinto the Ens efpoufes 
itfelf, of that it is apprehended and confirmed; yet fo, that the Will is free to go from 
the Evil into the Good, and from the Good into the Evil ; and that while it lives upon 
the Earth, both Doors ftand open to it : For the Free-will is not bound ; but if it was 
bound, then tio Judgment could with Righteoufnefs pafs upon it: It has Laws and In- 
flruclions, which are given it, not to Death, but to Life; but if it tranfgrefies thefe, 

and continues in the Tranfgrellion, now the Judgment palles upon it ; for every Judg 
ment [or Sentence of Condemnation] arifes from the Tranfgrefiipn of the Command. 

52. Thou fayed he cannot keep them ; he is drawn [to TranfgrefTion :] Yes, very 
right. Does not the Truth rebuke him even to the Face, that he is a faithhfs Wretch, 
that fuftVrs himfelf to be drawn to Evil ? The Law to do Right is in his vital Light, 
as a continual Looking-glafs; he fees and knows it very well, that he is a Lyar, and 
walks upon the Way of the Devil; it fhews him the Way of Truth, but the Free 
will rejefls it ; at prefcnt he is predejlinated to Condemnation, yet fo that the Will is 
free, fo fong as he is in this Cottage; but the heavy Band of God s Anger, in the 
drawing of the Devil s Defire, draws many a one to the Damnation of Death. 

53. Reafon fays, If a Man has Free-will, then God is not omnipotent over him, to 
do what he pleaies with him : The Free-will is not from any Beginning, alfo not ama/Ted 
or taken out of any Ground into any Thing, or formed by any Thing; it is its own pe 
culiar Original, out of the Word of he divine Power out of God s Love and Anger; 
it forms itfelf in its own Will a Cev/A to its Scat; it begets itfelf in the firft Principle 
to the Fire and Light; its right and genuine Original is in the Nothing, where the 

\J Toothing, viz. the /V (or as a iMan might unfold it, A. O. V.) introduces itfclf into a 

A. O. V. Lul:t to Contemplation; and the Lubet brings itfelf into a Will^ and the Will into a 
and the DC fire into a Subjlance. 



Chap. 26. and of Cain the Firft-lorn^ the Murderer. 123 

54. Now the eternal Original, viz. God, is a Judge over the Subftance ; if the Lubet 
(which is departed from him) has introduced itlelf into an evil Being, then he judges 
that Being or Subftance in its Principle; in what Source and Property foever, or in 
what Ens foever, the Lubet proceeding from the departed A/ has introduced itfelf into A/ 
a Principle; therein the univerfal. eternal Free-will, which is the Abyfs, and Caufc of 

all Byfs confirms and fettles it. 

55. The AbyfTal judges that which introduces itfelf into Byfs, and fevers the Good 
(which has introduced iticlf into a good Ens) into the Good, viz. into the divine Lcve\ 
and the Evil (which has brought itlelf into an evil Ens, and let and formed itfelf into 
a Center to an evil Spirit and Will) into bis H ratb and Anger. 

56. For how can he judge a Thing, whofe own it is not ? How would God judge 
the Will of the Creature, if it was not fprung [or rifen] from Him ? Or rather, how 
can a Judgment pafs upon a Thing which is bound, and not free in its Willing and 
Working? 

57. The human and angelical Will is rifen with the Motion of the Alyfs (when 
the Deity once moved itfelf in its Contemplation and Senfation, and with the Motion 
introduced itfelf into a Beginning of the Spirits) out of this Beginning: Now every Be 
ginning goes into its End ; and the End is that which was before the Beginning -, and 
there is the Trial of the Beginning, [which (hews] whereinto the Beginning has intro 
duced itfelf. 

58. Now God is before and without all Beginnings, and from him every Beginning 
proceeds ; alfo he is the End of all Beginnings ; now the Middle of all inchoated 
Things (lands between the Beginning and the End\ for it mud with its Beginning enter 
again through the End into that from whence it did ari(e. 

59. Seeing then that God is a jealous God and a confuming Fire, and alfo a loving, mer 
ciful God; every Free-will with its introduced Center has its own Judge born in itfelf t 
cither divine Love, or divine Anger. For when a Thing begins, it goes into a Time , 
but when this Time is apprehended of the End, viz. of the Eternity, then it is in 
ks own eternal [Beginning and End] whence it has introduced itfelf into a Companion, 
fo confirmed to Eternity. 

60. Therefore the Free-will has its own Judgment, either for the Good or Evil in 
itfclf: It has its own Judgment in itfelf-, it has God s Love and Anger in it ; what it 
amafies and defires, that it forms in itfelf, and does only fo form its own felf in its 
own Lubet into a Center. 

61. F\>r thus the World has likewife its Original, namely, in the Free-will of the 
tivy eternal Principles, both from the dark Fire-lubet, and alfo from the divine lightful 
Fire-lubet : The Free-will introduced itfelf in the Verbum Fiat into diftinct and feveral 
Entities, and that according to the Poffibility of the eternal Pregnatrefs ; as the Will in 
the Verbum Fiat conceived itfelf in each Place in the Pregnatrefs, fuch an Ens was 
brought forth, and out of the Ens arofe its Spirit according to the Ens, viz. from God s 

" Spiration or Motion in the Principles. d Breathing, 

62. But feeing the Principles were together as one, nothing was ever amafied or 
formed in the Free-will, but the fame has a Good and an Evil in it, according to 
the Nature and Power of the eternal Pregnatref to Light and Darknefs. 

65. But now every Spirit rifes with its Free-will firft out of the Companion of its 
Center, and is, after its effected Birth, free, and may draw into itfelf, either out of 
God s Love, or Anger, and introduce its Will as it pleafes : But this is the principal 
Thing ; as the Mother (viz. the Ens) is, whereof the Spirit is born, even fuch a 
Lubet rifes alfo in the Spirit. 

R 2 



124 Of the Propagation of Man in this World > Part I. 

* f/s. the 4. Now the Spirit has Undfrflar.ding, and the Ens has none; alfb " it has a Law, for it 

knows what is Evil and Good, what is Right and Wrong ; alfo God has given it Laws, 
that it fhould break the Lull [to Evil,] and with the Underftanding of the Light rule 
tie Lubet of the Darknefs. 

65. Now if it docs not, but departs with the Lubct out of the Underflanding into a 
uiftj then the Lubct or Lull amafles itfclf into a Subfiance, whereof a new falfe 

Will is again born, and this lame is a Baftard before God and the eternal Nature ; for it 
arifes not out of the Law and Right of the eternal Nature, but out of Self: And upon 
this the judgment of the eternal Nature paffes; and at its End (when the Center of the 
Spirit (hall ilep again into the Beginning; it will be fpnved out from the Free-will of 
Eternity. 

66. Undcrftand us but right : The frrft Frce-vcill which was breathed into Adam was 
good, indeed it was both from God s Ixjve and Anger, viz. from the Center of the eter 
nal Pregnatrefs of the eternal fpiritual Nature; but it had the Underflanding in it to rule 
and govern itlelf, ib as it wight fi and and fubfift eternally. 

67. But the crafty Difternper or In&ction introduced by the Devil was in the Ens of 
Or whereof, the Earth, f whence Adam** outward Body was formed : Into this earthly Ens the Devil 
brought his Defire by the Serpent, viz. by the Serpent s crafty Ens, fo that the Lubet 
arofc in the Ens of the Body, v/hereinto the firft Free-will of the infpired Soul entered, 
and aflumed the Lubet of the Body, and introduced this Lubet into a Defire to Sub- 
ftance. 

68. And out of this Subftance another new felf-ful Will did now arife, viz. a Baftard, a 
falfe Serpent -child; and this Baflard, Adam originally propagated to his Eve, and Eve 
to her Son Cain, and fo one Man to another: Thus we have now in this earthly Flefh 
this lame falfe Will proceeded from the Serpent s Subllance, whereinto the Devil intro 
duces his Defire, and tanpts us, and continually makes us luft and long after the devil- 
ifh Property, [viz. Pride, Covet oiifnefs, Envy, and Anger ^\ that fo his Deiire, which he in- 
finuates into the falfe Baflard in us, might become lubllantial and elfcntial; out of which 
fuch an whorifh and devilifh Serpentine Seed is continually begotten ; and out of the 
fame falfe Ens [or Seed] a Devil s Will. 

69. Thus the Devil rides in and upon Man, in and upon Body and Soul: But now 
the firft introduced Free-will, which God breathed into Adam, lies yet in all Men, for it 
is the true real Soul, the Center of the Fire and Light, a Spark of the divim Power 
and Omnipotence, but wholly hemmed in and captivated in this wicked introduced 
Baftard. 

Rcca!!cd, or ?o. Therefore God has again l re-introduced and incorporated the Aim of his new 
really pro- Covenant, in the Word of the divine holy Po .ver, in the Name of Jefus-, into the Property 
mifcd, into o f tne Ugbtful Fire, viz. into the difappeared heavenly, holy Ens, which difappcared in 
Sou . t j ie r) ar k ne f s> t h at t j lc f, r ft Free-will, which now lies captive in the Child of the Whore 
and Serpent, mould introduce its Defire into this Aim of the promifed Covenant, which 
he has fulfilled in Chrifl s Humanity, and with the Defire of the Soul s Free-will re-in 
troduce the holy Ens of Chrifr, which he in the Seed of Maty introduced into our difap 
peared Ens, into its difappeared heavenly Ens- y and if it does bring it fo to pafs, then out 
of this introduced Ens of Chrift ariics Chrifl s Spirit, which deftroys the faife Will of the 
Serpent s Baflard in the Flefo, and tramples upon its Head. 

71. Now fays Reafon, God gives this holy new Ens of Chrift to idem be u-ill, and 
Tufters whom he phefes to harden, and remain captive in the Serpent s Ens: Yes, very 
right : He gives none this holy Ens into the Self-will of his Serpent s Child ; there be 
longs far another Earneftnefs thereto i for Selfhood cannot now any more take any thing 
of God. 



Chap. 26. and of Cain the Firjt-lorit) the Murderer. 125 

72. But this is the Procefs which the Free-will muft go, if it will receive the holy Ests: 
It muft wind itfelf out of the Serpent s Defire, out of its Sclf-fulnefs, and Something, 
and wind itfelf into God s Mercy, and become a deadly mortifying Enemy to the fe/bfy 
Defire in itfelf; it muft wholly fcrfake and depart from the felf-fui Defire of the Flcfh, 
and bring its Hunger wholly and only into the Mortification of its fclfifli Somethingnefs, 
defiring and endeavouring continually and willingly to die to its Iniquity and falfe Defire, 
which (licks in the Fkfh, in the Serpent s Child, and in Chrift s Ens arife with a ncvr 

Will. 

73. This Defire, which departs from the Serpent s Ens, and hungers after God s Mer 
cy, receives Chrift s Ens into itfelf, whence a new Will is born, which bruifes the Head 
of the Serpent in the Flefh ; for it is the New birth out of God in Chrift Jefus. 

74. But if thou wilt fay, thou canfi not de-fire any Good, that is not true; only thou 
fufifcreft the Serpent s Will in thy right eternal Soul s Will to hold thee, and with the 
Soul s Will doft play the Whore with the Serpent s Will in tlie Flefh , from whence arifcs 
God s Election. 

75. God knows the falfe whorifh Soul, which does only woe and wanton with the Ser 
pent, with the Idol Bald, and will dill live in the Lttft and Will of the Flefh and of the 
Serpent, and yet wills to be an outwardly adopted Child; God mould forgive it its Sins 
bv an outward Wcrd-f peaking, but it wills ftill to hang and -cleave to the wanton Love 
or" the Serpent in its falfe Lull; this God chufes to Judgment. 

76. For the Free-will, which was infpired into Mam, and which > it has inherited from h The Soul, 
Adam, hangs on Lucifer \ and therefore God confirms it to the Kingdom of Darknefs 

with Lucifer-, but the Gate of Grace Hands ^/ open to it in this time of the cutward Life. 



it 4+**** 



The Twenty-feventh Chapter. 

Of Cain j and AbclV Offering^ and of the falfe a?id Antichriftian 
urch^ and alfo of the true holy Church. 

A * Looking-glafs for the World. * Or 




again the Vail lies before the Face of Mofes, in refpeft of the Of- 
firings of both thefc Brothers ; why God willed to have them offer, 
whereas the Reconciliation and Atonement confifts only in the earneft 
^ ^ towards God s Mercy, in Prayer and Supplication to God, that a 
Man departs and turns away from his evil Will, and repents, and intro- 
duces his Faith and Hope into God s Mercy. 

2. They muft verily of courfc have known why they offered Incenfe, what Pkafure 
and Delight God took therein ; which Mofes has not once fo much as mentioned, and 
that from God s Purpofe; and yet it has not been hidden to the Children of the Saints, 
and alfo not to Mofes ; but he has a Vail hanging before his Eyes. 

3. Ifrael (feeing for the mod part they were evil Children, and alfo idolatrous, as foon 
appeared by making them a GoldenCalf) might not know it by rcafonof tbe.falfc Msgick i 



I2 6 Of Cain and AbelV 0/erixg. Parti. 

and we alfo mall write only to thofe who are of our Trile^ and yet plain and eafy enough 
to be underftood: Obferve and mark it thus. 

* Or fubtilc. 4. The Soul s Free-will is as thin as a Nothing, and though it be in its Body, in 
deed, cncompaffed with the Something, yet its amafled or conceived Something is in a 
falfe dijlempered EfTence, by reafon of the Original of Sin. 

5. Now if the Free-will would approach to God with the Defire, then it muft depart 
out of its falfe Something; and if it now does fo depart, then it is ba re and impotent, 
tor it is again in thefirjl Nothing : For if it will come to God, then it mud die to its 
falfe Selfhood^ and forlake it ; and if it forfakes the lame, then it is barely and merely 
as a Nothing* and fo cannot go, work, or move ; if it will mew its Might, then it mull 
be in Something wherein it docs imagine and form itfelf. 

6. An Example hereof we have in Faith : If Faith would effectually work, then it 
muft immafs, [or imagine] itfelf into Something wherein it may work : God s Free-will 
has conceived [or immafied] itfelf with the inward Spiritual World, and works through 
the fame-, and the inward World s Free-will has conceived itfelf in the outward World, 
and works through the fame: So the Soul s Free-will, which alfo has its Original out 
of the Abyfs, immaffes itfelf in Something, that it might be manifeft, and thereby be 
able to move and act in God s Sight. 

7. Seeing then Adam s Body was out of the Limus of the Earth, and alfo out of the 
Limits of the Holy Heaven, which Limus of Heaven in Adam was now difappeareci, 
wherein the Free-will had Power to immafs [or conceive] itfelf into an Holy Form, and 
art, work, pray and fupplicate before God ; therefore they made Burnt-Offerings of the 
Fruits of the Earth ; as k Cain brought of the Fruit of the Ground^ and Abel* alfo, brought 
of the Firjilings of his Flock ; and thefe they enkindled with Fire. 

8. But undcrltand a magical Fire, as that of Mofis t for Mofes declares fo alfo ; God 
looked gracioujly upon the Offering of Abel, and not upon Cain j ; that is, they brought 
Offerings before God, and the Free-will of the Soul fiiould earneftly prcfs with its 
Prayer into God-, therefore, it would have a Sulftance, when it would go out of the 
human Houle of Corruption into God, that it might work in Something therefore the 
Imagination of the Will did immafs [or imagine] itfelf through the Offering, and Gcd 
enkindled the Offering of s/fc/, with the Hsly Fire, in the Aim of the Covenant, which 
in the Fulnefs of Time mould a^ain enkindle itfelf/// the Soul s Fire. 

9. In this, the Will of Abel s, Soul did " form itfelf into an boh Subflance, and preffed 
with the Defire of the formed free Soul s Will before, and into God s Free-will, and 
this the Will of the Devil and the Serpent could not brook; and even this the Will of 
the Serpent and Devil in Cain did well underfland, that the Aim of the Covenant opened 
itfelf in the Holy Fire in Abers Defire and Prayer. 

10. And therefore he would kill the Body of Abel according to his earthly Limns, 
left fucb Children mould be begotten of him, and fo he might lofe his Kingdom in 
Man. But God would not enkindle the Offering of Cain ; now Mofes draws a Vail herj 
before it, and fays, God would not look n gracioufty upon CainV Offering. 

i !. The enkindling of the external Offering^ was a Figure of the internal Spirit : For 
the Soul s Spirit in the Free-will (as to the Center of the Light) was enkindled with 
God s Love-Fire, and k the Imagination of the Body alfo [underfland of the heavenly 
Part] was enkindled in offering with the Fire of the holy Part of the Earth, which lies 
bidden in the Curfe : And therein the Free-will of the Soul, and the Free-will in the 
Ens of the heavenly Part of the Body, immafied itfelf into a Subjiance, and therewith 
preffed in before the Holinefs of God. 

12. And here the Serpent s Head was firft bruifed ; for it was a Figure of the New 
Birth out of Chrift ; not that Abel had at this Time put on Chrift in the Flefi y but in- 



k Cent/it IV. 
verfcs 5> 4- 



Suhjeft, or 
Means. 



* Fafliion. 



Or have 
to. 



Chap. 27. Of Cain and AbelV Offering. 127 

deed the Spirit vfjebwab in the Aim of the Covenant; in which the Name of Jefus 
flood hidden in God as a Regenerator, which would move and manifeft itfelfinthe 
Fulnefs of Time, in this Aim [of the Covenant,] and introduce an heavenly holy Ens 
into the difappeared Ens of the heavenly Part, and quicken it to Life again in the 
opened Power of Jefus. 

13. If a Man would rightly and fundamentally underftand the Offerings, he mud <> Sacrifices, 
confidcr that whereof the Offering confifted, and what levered itfelf with the Enkindling 

in the Fire, out of the Fire, viz. out of the enkindled Offering; for in the Enkindling 
nothing is feen or perceived, but i. The Wood to the Fire. 2. The blatter of Offer- 
inn. 3. The Fire, and Light. 4. The Smoak of the Fire, which rifes from the burning 
Wood, and the Matter of the Offering : All this, without the Faith and Divine Defire, 
is as an Abomination^ and, indeed, nothing in God s Sight, and attains not the Gate of 
God. 

14. But if Man brings his Faith s Defire thereinto, then he refigns the Free-will 
thereinto, and will thereby, as by a Means (in which Fire the Free-will of the intro 
duced y?// Abomination burns and confumes away) prefs into God s eternal Free-will: 
And now, how this is effected and comes to pafs, underftand as follows. 

15. God s Imagination or Lubet meets the Free-infpired-will of the Humanity, and 
the Human Free-will meet the Deity ; here is now the Conjunfition. 

16. But now Man s Free-will is become Jinful, and God s Free-will (from whence 
the Human Free-will frji took its rife in In-fpiration) is holy and pure ; as yet the 
Human Free-will cannot prefs into God s Will, unlefs it alfo becomes pure before 
God. 

17. But feeing God will out of Free-Grace receive it into him for the Delight and 
Harmony of his Praife, there is no ether Way or Remedy, but that God fhould move 
himfclf in the Center of the Eternal Nature, according to the Fire of the Second Prin- 
(ipif, viz. according to the Holy Fire, and devour that enkindled Anger and Vanity of 
Man s Free-will, and annihilate it in the Mortification of Death, viz. in the Anger- 
>ire of God, that the Human Will might become pure before God s Will, and fo might 
enter into God s Love-will , and therefore God s Love-defire did itfelf enkindle the 
Offering of Abel and Mofes, that fo the Holy and Love-Fire might devour and fwallow 
up the Tur&a in the Human Free-Soul s-Will, in the Anger-Fire of the Eternal Nature, 
in the Father s Property. 

itf. But that there muft be an Earthly Offering thereunto is thus to be underftood : 
The Body of Man, as to one Parr, is a Limits of the Earth, and as to the other Part, a 
Limus of Heaven ; and into this Body the Free-will was infpired, and Body and Soul 
are only one Man. 

19. But feeing in the Fall the Earthlinefs and falfe Subtlety of the Serpent (by the 
Infmuation of the Devil s Defire) was awakened in the Flejb of Man, and fo the earthly 
beftial Property got the upper Hand in his Ens, and devoured the right Human Will 
in the beftial property, that is, took it captive, thereupon the earthly Will, which was 
from the Limus of the Earth, PHI ft alfo be offered up in the Fire. 

20. For the Limus of the Earth fhall rife again out of Earth; but to make it an 
Offering, it muft alfo be offered in an earthly elemental Fire of its Likcnefs, fo that an 
heavenly Fire and an earthly elemental fire might be in one another, and each Will in 
the Offering might r effectively find a Place for its own Comprehenfion and Capacity, 

viz. the Will proceeded from the earthly Limus of the Earth, from the Kingdom of p of the f. 
ibis World, and the heavenly Will out of the heavenly Limus, viz. out of the Ens of minal and 
the Vcrbum Domini ; each Property of the Free-will went into the Offering, and from central i.cve 
the Offering into the Fire, where the Atonement was. 



128 Of Cain and AbclV Offering. Part I. 

21. For the Covenant of the Promife, touching the Serpent- Deftroyer, manifefted itfclf 
by the bciy Fire, which holy Fire enkindled the elemental Fire -, for the holy Fire fhall 
awaken and raifi up from Death the Elemental Man out of the Limus of the Earth, anrl 
in the holy Fire Man (who has taken his Original from Time) (hall be^irrja/and tried 
in the RefttrreSion i who verily muft Jirjl go through the Fire of the Anger; but the 
Power and Might of the holy Fire (hall bring him through the Anger-Fire, and clcanio 
and purge away his introduced Abomination of Sin in the Serpent s and Devil s /.;;; 
[in him] from the Limits of the Earth, that the Umus of the Earth may be no mere 
earthly, but as a fine purified Gold which fubfifts in the Fire. 

22. Even thus the earthly Man fliall be purified in the RefttrreSion through the Fire, 
of which the Offerings were a Type ; and yet they did really fubfift in their Power, as 
to the Spirit : But tie Body mujl die^ and the true Corporality and Regeneration nunt 
come forth [or begin to fpring afrefh] in the opened Body of Chrift, who with his En 
trance into, and Manifeftation in the Humanity, did again open the heavenly diiap 
peared Limus in the Human /, which difappeared [or faded] in Adam and Eve. 

23. Thus undcrftand us right: Abel and Mofes offered the Fat of Bcajls* and en 
kindled that with the holy Fire* which Fire was/r/? enkindled by God ; for the beftial 
Property became manifeft in the outward earthly Man of the Limits of the Earth ; the 
Human Limus of the Earth was turned to a Beajl,and was moreover Jinful ami evil, full 
of the Serpent s Poifon, and cunning Subtlety. 

24. The Free-will immafTed itfelt in the Serpent s Craft and DeviFs Defire, and 
formed to itfelf fuch a Figure in the Ens of the Flefh, as the Defire was, whereupon 
the Bcdy was more vain in God s Sight than a Bead. 

\ 25. But feeing the heavenly Ens laid hidden and/j^/ up in the earthly Property, Go;l 
would not utterly forfake the whole Image ; which Abel and Mofes underftood, in tbf 
Spirit of Gcd> by their Offerings ; and therefore they offered the Fat, viz. the Oil of 
the. Beads and other earthly good Fruits, that fo the Defire of the true Man, created 
out of the Limus of the Earth, who fhall rile from Death, wigbt in the enkindling of 
the Offering in the Fire have a Sub/lance whereinto it might give itfelf, and imagine 
itfelf; and ib in the Property of the holy Fire it might be able to enter with its Will in 
to the Aim of the Covenant, which flood before God in the Figure, till [the Promife] 
of the Woman* s Seed was fulfilled and accomplifhed. 

26. In which Seed the dear and precious Name of Jcfits opened itfelf out of Jebovab t 
and again awakened the heavenly Life in the difappeared Ens in the Humanity, and 
offered up this whole Image in the Perfon of Chrift to the Anger-Fire of the 
Father, and with the holy Love-Fire, regenerated and enkindled in the Human Life, 
brought it quite through the Anger, viz. through the Fire of the Eternal Nature of 
the Father s Manifeftation, and changed the Anger-Fire into a Love-Fire, and this was 
juft thus prefigured in the Offering; for the Love-Fire enkindled the Offering, and in 
the Offering was yet the Curft of the Earth, as well as in the Human Free-will, and 
when the Offering was offered, it was a Sin-Offering^ whereby the Free-will of Man s 

* Reconciled Soul was * propitiated before God. 

with God. 2 ^ Now if Sin fhall be reconciled and appeafed, then it muft be brought into the 
Anger, viz. into the Judgment of God, into the Sword of the Cherub^ that it may 
cut off the fame, which (Cherub) is the Sword of God s Anger ; and if then the Flu- 
man Will be wholly finful, and altogether capable of the Fire of Anger, then God 
enkindles the Sin-Offering^ in which the Anger-Fire laid hidden in the Curfe, with the 
holy Fire, that the Fluman Will, which was apprehended in the Anger-Fire, might be 
atoned in the Love-Fire. 

28. For 



Chap. 27. Of Cams and AbclV OJfer;;:*. 129 

2S. For the Love-Fire of God tinctures the Soul s Defire in the Offering as a Tinc 
ture tinges Brafs and Iron, and changes them inro Gold : Thus the Humaft Soul s 
Free-will, which was infpired wholly pure and fpotlefs into Man, was tinctured and 
ctain purified before God, tiut fo it might enter into God s Mercy : }<or the Mercy was 
lidden in the Love-Fire, i:-z. in the Aim of the Covenant, in the Name of Jefus in 
GoJ; in which Covenant and Name the Anger of God v.v.s reconciled and atoned in tl*c 
Offering, and laid down its Anger-burning Flames, and fufiered the Soul s Free-will 
to pafs quite through it. 

29. But as touching the Offering in itfelf, with the Wood, Fire, Light and Smoke; 
onderiland it thus : Abel offend of bis l : iock* without doubt, Sheep or Oxen, as Mofes 
old the like, namely, the Fat of them-, now the Offering (viz. the Wood and Smoak) 
on the outward Parr, as to the Matter, was earthly; and Ib \vasMan, as to the outward 
Body, earthly, and in the Earthlinefs laid the Curfe* both in Man and in the Offering. 

50. But when the Offering was enkindled* it was Spiritual, for from the Wood pro 
ceeded the Fire, which took the Offering and con fumed it, and out of the Confump- 
tion went forth, firfl from the Fire the Smoak, and afterwards the Light; this was the 
figure whercinto Man s and allo God s Imagination entered, as a Compaction or 
Cwjunftion. 

31. In the enkindled confuming Fire was the Defire of the angry Father * viz. a Con 
junction of the Internal Nature s-Fire, with the Temporal Fire-, the Eternal is magical* 

and the Temporal is the Subftance and Matter of the magical, viz. its r Reception, and ; Or amafl". 
in the enkindled Light was the holy Love-Fire, which is alfo magical, as fubtle as a Ifi - 
Will, which did alio iminafs itfelf in the enkindled Light, and in the proceeding-forth 
of Smoak, which is an elemental Sulphur and Mercury, viz. a Life of the Quality, the 
Smell or Tajle went forth alfo, which fignifics the Human Power of the Body, and the 
outward Spirit of Nature. 

32. In this 7^< "^vthich proceeded forth from the Offering out of the Fire and 
Light, the Spirit of (jod/ which proceeds forth from the Father and Son, did amafs 
itielf in the amafling of the Human Faith s Defire, and fo took the Human Faith s Dc- 
fire into itfelf, and amalTed itfelf into a Subflance of the Fire, Light, and Power, pro 
ceeding forth from the Offering, and brought it through the Gates of God s Anger upon 
the boly Altar* in the Aim of the Covenant, upon which the Lamb of Gcdfiould be offered 
for the Sins of the whole World. 

33. For this Lamb of God, viz. Chrift, fliould compleat, perfect, and make this 
introduced Ottering fully acceptable, upon the great Altar of the Angelical World, 
tliat it mighe^>c to God an Eternal fweet Savour of his deeped Love, which he repre- 
irnted in Man, in his introduced Offering in the Lamb of God Chrift, and Mankind in 
this Reprefentative Offering. 

34. The Human Offering was the Scj earner of the true Lamb and Offering of God 
in Chrift, and now where the Offering is, there is allb the Spirit of Man, for Man s Spirit 
i-.gone forth, and departed from God into Time, and in the Time it has defiled itfelf, 
therefore it muftforfake the PoUidion* and enter in again through liiii. Ofiering to God. 

35. But if it will enter, then it muft do it in Manner and Form as it went out ; for 
it brought itfelf into falfe Defire and Lttft ; fo likewife it muft introduce itfelf again by 
returning into a Sorrow and Ccnvcrficn* and in the Sorrow or Repentance again into a 
Divine Defire* which is called Faith. 

36. But that it might apprehend or lay hold on the Divine Defire, it brought the fc (f . 
Faith or the believing Defire into an Offering* and fo amaffcd or formed the believing 
Defire in the Offering into a Subftance or Effence, that the I aifb alfo might become 
tflcntial; and this Eifcmiality of Faith received the holy Fire of God, which would in 

VOL. III. S 



130 Of Cain / and Abel s Offering. Part I. 

the Fulnefs of Time open itfelf in the Eflentiality of Faith, and bring the Human Sub- 
Jiance thereinto, and alfo bring it forth in itfelf through God s Anger, and change it in 
itfelf into a Love-Fire, for all the Words of Prayer in the Offering were alfo received 
into the Subftancc of Faith. 

37. For as all Things were formed, amafTed, and introduced by the Word of God in 
to a Subftancc, fo likewifc the Words of the Prayer of Abel and Ifratl in the Offering 
were formed and amaffed to Subflance, viz. to an incorruptible EfTence , in which Ellence 
Chrift, God s Son, in the Fulnefs of Time, broke forth out of the Covenant, and took 
upon him this fame Effence, together with the Human Effcnce, and as a potent Champion, 
and mighty Conqueror, dfftroyed the Kingdom of Death and the Devil. 

38. And to this Faith s Eifcnce, in the Spirit of Chrift in all his Children and Mem 
bers, was given the Judgement -ever the World, yea, oi-er the Kingdom of the Devil and 
of Death, thereby to deftroy and. bring to nought their Works, and poiTcfs the Royal 
Throne. 

39. This was the real Offering of Abel-, for the Spirit of the holy Love-Fire, in the 
Aim of the Covenant, had opened itfelf in him, fo that be under/food it ; and therefore 
he offered, that fo his believing Defire might be accepted before God, and be brought 
into a Subftance to the new Regeneration ; for he looked upon the Promife of the Ser- 
pent-Deftroyer, and introduced the Defire of his Faith into him, and defined that his 
Faith, Spirit, and Life, might be confirmed in the Serpent-Deftroyer, who was pro- 
mifed ; he would willingly be therein accepted before God, as it was granted him, fo 
that the Fire of God enkindled his Offering, and received his Prayer in the Love-Fire ; 
and in the fweet Savour of the Offering, it was brought by the Spirit of God in the 
Power of the Light into an holy Subftance; and it is rightly faid, his Offering was ac- 
(eptible before God. 

40. The Offering alone could not have been able to have done it, only the Faith 
which imprints or lays hold on the promifed Mtffiah in the Offering, which apprehended 
the Covenant, and the true very precious and dear Offering, the fame did effect it ; the 
Offering was only a Figure of that which was therein accomplifhed and performed, as 
the outward World is only a Figure of the inward Spiritual World, whereby the Spi 
ritual World introduces itfelf into a Figure and Effence, and beholds itfelf therein as- 

Mirror. in a f Looking-^A;/}. 

Of Cam / Offering. 

41. By Cfl/Ys Offering we rightly underftand the verbal Chriftendom, the titular 
Chriitians, in the Spiritual Babylonical Harlotry, the TV/* and Image of whom rs Cain: 

-. and as Cain in his Offering fought only the outward World, Might, and Pleafure, and 

would be an outwardly adopted and received Child, that God fnould permit his evil 
Beaft to be accepted and offered up, he defired to be God s acceptable Child with the 
Selfhood in the Serpent s Ens and Falfehood : He was an impenitent proud Man, who 
thought to be a Lord of the World, and to domineer over Abel and his Pofterity. And 
juft thus is the Anticbrijlian Church upon the Earth ; it builds alfo Churches and Allan, 
Breaches, Jings, and rears about it, and likewife offers in the bequeathed Covenant and 
Teftament of Chrift, and fo ewers itfelf with the Offering of Chrift, and will be an 
outwardly accepted and adopted Son, notwithfbnding that its Offering is not accepted 
in the Covenant and Teftament of Chrift, nor brought to Subftance. 

42. The Caufe and Ground of it is this : Men depend and rely only, barely, and 
nakedly upon the Offering and teach that the. Offerings take away Sin, Chrift s Tefta- 



Chap. 27. Of Cains and Abel s Offering. 131 

ments abfolve Sin : But as little as the Offering of Cain was acceptable before God, and 
took away his Sin, and as little as Cain** Defire was introduced into the Divine Subftance, 
fo as to have the Divine Fire to enkindle in his Offering, and receive his Faith s Defire 
into it; fo little alfo does the verbal (Lip-labouring) Chriftendom enjoy the Offering of 
Chrift in his Humanity. It muft be an Abel only that enjoys it, the titular Mouth- 
Chriflian attains only the Smoak of the true Offering : It muft be only a right hungry, 
thirfty, converted Soul, which defines wholly and fully to depart from the Serpent s Ens 
and all Vanity of tins World, and ftrives to mortify the Serpent, and all vain Will, in 
the Death of Chrift, and defircs to arife in a new Will totally refigned in all Submi/ion 

in God. 

43. This true hungry Will offers rightly with Abel, and its Offering is received into 
the holy Fire of Chrift, and formed [or amafled] in Chrift s Humanity into a Subjlance : 
There muft be Earneftnefs and Power, which Earneftnefs ftirs the Love-Fire of Chrift 
in his Teftament, fo that it enkindles itfelf in the Defire ; and then the Defire becomes 

a true right Faith, for there is no right Faith without Divine Reception. Compre- 

44. When Man s Defire introduces its Hunger with earned Sighing, and Prayer of J^J^ ( 
Introverfion, Refignation, and departing from Vanity, into the Offering of Chrift, F ornu tioa. 
even then the Soul s Defire forms itfelf in the heavenly Eflentiality, in the Humanity 

of Chrift, upon the High Altar of God, into a Subjlance; the hungry Defire becomes, 
in the Word of God, in Chrift s Teftaments, Fltjh, an heavenly fupernatural Flefli, and 
this Flejb is the true Offering of God, which God takes to his Habitation, and not the 
beftial mortal Man. 

45. In this holy Subftance only is the true Faith of Abel; without this there is only an 
bijlorical, painted, and feigned Faith, a Cain s Offering, which does not take away Sin: 
For Sin muft always be brought into the Judgment of God, wherein it was born ; and 
the holy Love-Fire of God muft drown and wafli it away, elfe there is no Forgivenefs ; 
neither Offering nor Covenant avails any thing without it ; alfo no going to Church, 
neither Singing, nor devout Appearance, attains it -, nothing elfe at all does it, but only 
the hungry dejiring Faith through the alone Offering in the Blood and Death of Chrift, 
where the Defire wholly dies in the Death of Chrift to its Selfhood, and arifes in Chrift s 
RefurrecYion with a true Faith and Chriftianity, not in zfyecicus Shew of Holinefs, but 
in the inward Effence in Words and Works. 

46. For he is yet far from a Chriftian who calls himfelf a Chriftian, or is fo termed 
only, but he is one who is born in the Offering of his Humanity in him : Neither Co 
venant nor J^aws avail any thing before God, but a new Creature ; no Cathedral Stone 
Church, Place of A/embling, or Hypocrify, or whatfoever it is called, can inherit God s 
Kingdom, but only the true living Offering of the new Regeneration, arifing from the 
Covenant of Promife in Paradife, through the quickening Word in the Offering of 

f~* \ */X 

* 47. it is only the Temple of the holy Spirit where God s Word is taught and taken, 
without that is Cain with his gliftering Stone-Church full of Pride, and (linking Ambition, 
the great Building of Babylon, where the Language of God s Word, viz. of the written 
Word, is confounded and divided into manifold Contentions and Languages, where there 
is nothing but wrangling, jangling, and fnarling about the Letters, and no true, real, 
living, effectual, and powerful Knowledge. 

48. Now where the living Knowledge of Chrift is, there is the Altar of God in all 
Places ; where the hungry Soul may offer the true acceptable holy Offering in Prayer, 
there it may introduce the Prayer in the Word, in its Hunger, into tfubjlantial Faith. 

49. Not that we would hereby wholly abolifh and raze the Stone-Churches, but we 
teach the Temple of Chrijl, which ought to be brought along [in the Heart] into the 

S 2 



j^2 Of CainV and Abel / Offering. Partly 

Stone-Church, or clfe the whole Bufinefs of the Stone-Church is only an hypocritical, 
anticbriftian Whoredom, a Gz;Vs Offering, both of the Prescb r and Hearer : So that 
one is not a whit better than another, unlefs he enters through the true Deer Chrift, 
in Spirit and Power in the Temple of Chrift, into the Stone-Church, or at leajl reiblvcs 
to betake, and faften himfclf there, into i uch an earned Dcfire, [that he will take and 
hold faft that which is good only for the Amendment of his Life,] oiherwife Cain goes to 
Church to offer, and comes out again a Killer of his Brother. 

50. As it often appears, that when Men in the Stone-Churches have taken and amafled 
in their Minds a great deal of Uevilings, Reproaches, and Cenfures, [that have fallen 
from the falie fmoaky Cain-like Fury, and prcterJcd Zeal of the Preachers,] then they 
forthwith come and murder Abel and Cbrift s Member:, as this Spirit has many hundred 
Times found by Experience, and that only for the lake of the Temple of Chrift. 

5 i. Now if we wouU riiihcly confider of the Offering of Crin, then we mufb look in 
to the very Ejfiiii e of his Will and DC fire, for he rJ.fo would offer r.nd be acceptable to 
God, but he loved only his o-ivn Propriety, and fclf-ful Self; his Aim and Endeavour 
was not to be or become a new Creature, but that God mould fo take away his Sins in 
the Offering from him, and he would ftill remain the old Cain ; and ib he would offer 
to God, that he might be fo accepted with Iiim ; the D?uil came in the Form of an 
Angel before God. 

* Or did not 52. Cain knew not his evil Serpentine Property, the poor Soul was captivated there- 
nckr.ow- with, and had let itfelf up in the Serpent s Wit and Pride-, it would needs be an cut 

u * c * wardly adapted Child and Heir of God, the Offering mud make Reconciliation for him, 

as Babel docs, which takes allb the Mantle of Chrilt upon her, and lays, Chrift has un 
dertaken M\& fuffered for all my Sins upon the Crofs ; I cannot purchafe or do any thing 
for myfelf, my Jfcr(s avail nothing before God, J need cnly lelirje that Chrift has done 
ir, and comfort myfclf therewith, and then I am already jujlijied and acquitted from ail 
my Tranfgrefiions. 

53. Thus fhe comes before God, and thanks God that he has pr. :d the Reckoning 
r.nd Score, in his Son, and offers with Cain and the P bar: fee in the Temple, and remains 
in herfelf a Broiher-Slayer with Culn : And this is the Babylor.ical Fruit; -like as Cain 
would take the Offering upon him for a Cloak and Covering, fo aiib his fucccedin? Church 
takes upon it the Offering of Chrift for a Cloak and Cover of i:s Sins, anc! ialfe Mur 
der, and covers its murderous Spirit, fo that Men muft call it an bcly devout Chriftian. 

54. Saint PJU! mini fjrve their Turn thereto, when he fays, I do tl\it I li-cuLi noi 9 
K JIV if I th it, / / is r.ci 7, but Sin tlat dwells in my t-lejJj. But that he fays, A 7 !/^ , then, 
witb wy Mind I feri-e God, lut ivitb the Flcfi tbe I^a jo of Sin ; the lame Cain will not 
underltand, hov/ the 2(11 K a muft without Intermiilion rule and reign c^cr tbefuifitl Will 
and DC fire of the Flefh, and mortify tie Luft. 

55. Saint P.;:i! fpeaks of t!ie heavenly ^<r/-l:ke Defire, how Sin mufl be mortified in 
theFkfi), and not rule over the Mind, as it did in Cai\ when he law his Brother was 
accepted before GoJ, and that he himfflf was not, then the murdering Spirit arofe in 
liis Mind, which fhould have been mortified in the Offering by true Repentance ana Con- 
vcrfion. 

56. Thus alfo goes Babel under the Mantle of Chrift, which offers a ib to God, and 
th;:nks him for the Oifcring of Chrift, but kfelf remains in the Mi.-.il of the C?:/:-lil;e 
Brother-flayer, in Pridr, Covetoufnefs, Envy and Anger, in /Vr/ci:,;;^:, in War a;;cl 
Contention-, it fights about the Offering, and about the outecrd Covering, left it fnouid 

* Entwxndct. be* ftripped thereof, and in the mean Time fattens itfelf um!er it, v.ith the beftial Offer 

ings of lli l : atii(fs of. tbe Earth, and ftill remains the C^//;-I;ke Ecuft, and alfo continu 
ally murders Abel in drift s blemlers, and comforts itfcJf with the Death of Chrift, 
the ftme mufc be a Cover for the foJic murdering Spiri:. 



Chap. 27. Of CainV and AbclV Offering. 133 

57. The Heart and Mind nre/zr from the new Creature; it is only the old G?/-Iike 
Brother-flayer, which wraps itfelf as in a Mantle with Chrift s Offering, and offers with 

Cain\ fuch, and nothing better, remains now of u Chriftianity among all Sctls, except OrChrlrtcn- 
the Children of Chrift, who are I ere and there bidden with Abel. dom. 

58. Cain s Church was never more potent and predominant upon the Farth, than it is 
even at this Time; whereas, notwithftanding, Men cry out with full-mouth Cry, and 
great Oftentation, Come all here \ u-e have found tie Offering of Abel in Chrift: Yes, 
torfooth, dear Babel, thou haft indeed found the Mantle of Chrift, but behold thy Cain- 
l.ke Heart, and thou wilt fee whether thou offered with Abel from the new Creature, 
or fioai th* falfe Brother-flaying Spirit: Where are thy Fruits? Where are Love 
and Kighteoufntfs ? Where is Truth ? Where are Patience and Meeknefs ? Where is 
the A/fWthac with Paul ferves God ? Where art thou, thou fair Chriftian Church, upon 
the Earth ? Art thou not become a murdering Den of the Devil ? Now Jhew thy Chrifti- 
zn Virtues : Art thou not full of Contention and Murder, both in the Church and with 
out the Church ? Thy Mouth is only a Prater of God s Kingdom, like as Cain s Mouth 
prated of the Offering, but his Heart was a Murderer. 

5^. Thus likewifc Men prate in the Stcne-Houfes of the Mantle and Offering of 
Chrift, and yet in the mean while in this Prate and Babble murder the Children of 
Chrift, condemn and judge them, and make a \\hole Heap and C rev/ of reviling devour 
ing Wolves, that do all cry out, fnarl, and map, and none knows where the Hind. 
is, which they hunt, but only that the Dtxv /thtis ads and drives on his Sport by tbem y 
io that the true real Offering of Chriil may remain covered and hidden, and be only as 
a ^hjlcry in this World. 

to. For we poor Children of Eve fojourn here in this Cottage in a ftrange w Lodging, 
wherein the Devil in God s Anger is Hoft : We dwell upon the curfed Earth, where 
the Devil rides over our Soul and Body, and at all Times tempts us : We had need be 
wary and watchful, and at na Tims jccure : It coils Body arid Soul. 



>M * **-H"J-4-H-r* r-*+-J"H***-M":-4-V*-H- V4-tf H-4 M-** 



The Twenty-eighth Chapter. 

C)/" Cain"/ x killing of his Brother^ viz. of the proud ^ haughty^ anti- * 
ckrijlian^ hypocritical Church upon the Earth , and aljo of the 
true Chrijlendom hidden under this Afitichrijli&n Church. 



H E N the Devil in God s An e cr > in l " e Wrath c ^ the crcr: - al :v;a - 

-^ ture, had introduced hii Throne and Scat into the human Property, 
\ W rf w^ an< ^ awa ^ cne( ^ tne Center of the \vrathful Nature in him, lu.-ie ini- 
mediately arole up fuch a JXTire out of the awakcnc l Ar;gcr . 3 
Property in the hu r iip.n L .;ts or ^e:d^ in the Prop^c.tiui, out oi 7 
which Property Babc! t viz. the Anrichnftian Ciiurch, is begotten 



and brought fortn. 



2. And now as God had incorporated and promifed the Scrpent-bruifer of this fnlfe 
Property (who fiiould bruife the Mead of tht Serpent s Em and \Vill orDefirc) to the 



I j 4- Of Cain s Murder. Parti. 

heavenly Ens of Man, which difappeared in and to Paradife, which Word of Promifc 
was a Myftery, and a very fecret Hiddcnnefs to the earthly Man ; fo alfo the falfe Caini- 
cal Church of Hypocrify and feeming Holinefs^ whofe Heart and Defire is only [of] the 
outward World, has gotten aloft during this a>/W*Time, and has the cutivard Dominion 
and Name, as if it olFered to God : But the true real Cbrijlian Church is hidden under 
it, as a very fecret Mydery, and is not known of the Cainical Church. 

3. Cd/ s Church fcts forth itfelf very devoutly, and gliftens on all Sides with fpecious 
Ceremonies and pompous OJlentation\ giving forth that it is holy, righteous, and good, 
that it alfo offers in the Covenant of Chrid, but its Heart is only a glofTing, foothing, 
bravely attired Harlot^ full of Cainical Murder, Reviling, and Blafphemy, fullofCen- 
lure and Self-fpeculation, in Pride, in Covetoufncfs, and High-mindcdncis: But Abel s 
Church is hidden under it in great Plainnefs, and with no Refpedl and Reputation, and 
is accounted but foolijh in regard to the glittering Shew of Cain, and is continually Jlain 
by Cain in its Simplicity. 

. 4 Now fays Reafon, Had God any Pleafure herein, that he fuffered Cain to kill Abel $ 
And why is it dill to this Day, that the Children of God areyfo/w, defpifed, contemned, 
reproached, mocked, fcorned, and cried down for Falft by Cain, viz. by his Pcjlerity? 
One Can fe hereof is this. 

5. Prince Lucifer was an Hierarch in the Kingdom, or Place of this World (as Chrifl 
even calls him a Prince of tb:s l /orld, viz. in the Kingdom of Darknefs, in the Anger of 
God) and was caft for his Pride, out of the Light into the Darknefs. 

6. But feeing God then created another Prince, viz. Adam, in and for this Place> with 
whom he bound himfelf even with his deeped Love before tie Foundation of the World in 
the dear and precious Name JESUS, that he would break down and deftroy the Throne 
and Kingdom ot proud Prince Lucifer in the human Property, and overcome, and be 
predominant with Love, from thence forthwith arofe his Envy and Wrath againfl Man. 

7. Secondly, The Ceufe is this : In the Fall of Man the Wrath of the eternal, and alfo 
of -the temporal and inchoative Nature, obtained the fuperior Sway and Dominion in the 
human Property-, for the Kingdom of Heaven extinguifhed in Adam and Eve when they 
became Earthly ; and in the Room and Stead thereof the Kingdom of the Devil awaked 

* Man s Will, in the Serpent s Wit and Pride in them : For the r human I /ill had broke itfelf off from 
God, and was entered into Selfhood, and no longer underdood any thing of the Myftrj 
of God s Kingdom. 

8. But feeing that the Kingdom of God did again bud, and break forth in the AIM 
of the Covenant in Abel and the Children of God, the Devil s Kingdom and Will in the 
Scrpent-Monder could not brook it : Alfo the Love-Kingdom is a great Enmity againf: 
the Wrath of the eternal Nature according to the dark Property, for the human Efience 
was become according to the dark World s Property, as to the Soul, an kalf Devil, and 
as to the outward World s Vanity, an half Beaft> in which the falfe, fubtle, crafty, wick 
ed, luftful, proud, covetous, envious, and angry Serpent s Worm, fat, infefled with the 
Devil s Will. 

9. This wrathful, vile, malicious, mondrous Bead would live in its own Self-property; 
therefore the angelical Virgin-child, which fhould dedroy and pofiefs the Kingdom of 
this evil Bead, appeared againjl him in Abel: This was now a great Enmity, for the An 
ger of God had captivated Man, and would work and rule in him; therefore God s Love 
broke forth out of the Anger, as a Light out of the Fire, and would kill the Anger, and 
change it into Love, and help again poor Man s Image, and redeem it from the eternal 
Anger and Death. 

10. But feeing the Anger had got the upper Hand and Sway in Man, and yet the 
Yirg n-child ot the angelical World s Efience Jhould faring forth, and grow out of the 



Chap. 28. Of Cain s Murder. 135 

Covenant of God, out of the difappeared Ens, through the Anger, as a clear delightful 
Light (nines forth out of the Candle, through the wrathful Fire, which deprives the 
Darknefs of its Power and Prevalence, therefore the outward Body, in [Abel and] the 
Children of God, muft fuffer itfelf to be jlain, and perfecuted by the Wrath of God; 
for * it was zftrangc Figure on the Virgin-child. z The out- 

n. For Abel in his outward Flefh had the awakened Vanity lying in him, as well as ward Bod ^ 
Cain\ he was alfo finful as to the outward Man, but internally the angelical Word and 
Ima<*e of Paradife did fpring and bud forth again in the Covenant; this was now a great 
"Enmity againft each other: The inward Man bruifed the Serpent-Monfter upon the Head 
of its falfe Defire, and the Serpent-Monfter_/?tf>/ him on the Heel of his angelical Will, 
and openly mocked the angelical Image ; as it is fo (till to this Day ; as foon as the Virgin- 
child is born in the Spirit of Chrift, the outward earthly Body, together with the Virgin- 
fbi/J t is by the Children of Cain perfecuted, contemned, reviled, and accounted as a 
(Irange Child of the World. 

12. For the Serpent s Monfter is as a Fcol before God, and feeing the noble and pre 
cious Virgin-child muft bear fuch a Monfter on it in the outward Flefh, to which the 
Devil has yet continual Ace efs, therefore this Body is ftrongly afiaulted and (truck at by the 
Devil in the Anger of God, and its Children; they would continually flay it, for the Vir 
gin-child works through the outward Man, as a Light through the Fire, and manifefts 
itfelf: It teaches and reproves the wicked Sort; and this the Devil cannot endure, for it 
is againft his Kingdom, as the Offering of Abel was againft CW# s. 

13. For Cain offered in the proud Serpent s Defire as an Hypocrite, and would be an 
taneft, demure, devout, and godly Child in his Serpent s Defire -, but Abel bumbled him- 
fclf before God, and fet his Defire into God s Mercy: God s Love-fire took his Offering, 
end penetrated through the earthly Offering and Fire ; and the like alfo is to be under- 
(tood in the Body of Abd\ as the incorruptible [Being] (hall fwallow up the corruptible, 
fo alfo -the heavenly took the earthly Captive in itfelf. 

14. But that Cain flew the outward Body of Abel has this * Type and Figure, that the Significa- 
outward Body fhall be b f.ain in the Anger of God ; the Anger muft devour and mortify * "- 

the outward Image which is grown up in the Anger; and out of Death fprings forth the ficj r 
eternal Life. 

15. Abel was a Figure of Chrift; the Children of God s Anger muft execute the 
Right of God s Anger upon the outward earthly, and alfo beftial Image of the Children 
of the holy One; even as [\\ePbarifees (who before God were only falfe Serpent-children, 
as Chrift called them) muft perfecute and kill the Humanity of Chrift; fo likewife was 
Cain a Type of thefe- Serpentine wolfifh Pharifees, and alfo of the verbal titular Chriften- 
dom. 

16. As the falfe Serpent s Child is a Monfter and Fcol before the angelical World, fo- 
likewife the Children of Darknefs account and efteem the Children of the Light as Fcoh- y 
for there muft be a Contrary, that the one might be maniftft in the other; if the Anger 
had not taken hold of the Humanity* and devoured it into itfelf, then the deepeft Love of 
God would not have been manifeft in Man. 

17. But thus the Love takes Occaiicn by the Anger to overpower, and prevail over 
(he fame with its Motion and Manifestation ; as the fame may be known in Chrijl : The 
true Son of God gave himfelf into our Image, which was awakened in the Anger, that fo 
l:e m-ght be made manifeft with his Love in the Anger, and change the fame into Joy. 

1 8. Chrift gave our human Image to the Anger of his Father to be devoured in Death, 
and brought his Life into Death, and yet maifefted his Love in the Life which Deatlv 
had devoured, and brought forth the Life in Love through the Death ; as a Grain of 
Corn which is fown into thc.Earth, the fame muft die in th: Ear Jj, bu* out of that raorr- 



c Ttxt, 

J.ar-vA, Or 
Jfrranjjc dif- 
fuifcd Pcr- 

lon. 



Of CainV Murder. Part 1. 

tified Grain grows a fair new Body, fo the corrupt Body of Adam Hull and muft be cffsret 
to Death and the Anger-, and out of the Death and Anger the Body of the divine Love 
fhall be manifeft. 

19. It was exactly typified and prefigured in Cain and Abel, how it would be in the 
fucceeding and future Generations; feeing Abel outwardly bore the eartbly Image, and 
yet in the Spirit he was an Image of Heaven; his outward Body in the Corruption was 
only a c Vifard before the outward World; for there was another Spirit hidden therein, 
which was not of the outward World s Efience and Property, therefore, becaufe he was 
not -wbolly a right Child of the earthly World, it would not fuller him, being as a ftrange 
Child in it; for the Devil was Prince in the wrathful Efience in this World, who would 
act that a Child of the Light (hould fpring forth through the wrathful Eflence, [and be 
in his Garden.] 

20. Thus the Image or Per/on of Cain and Abel is a true Figure of the falfe, and then 
alfo of the holy and true Children of God, of the outward finful corrupt and mortal Man, 
and of the inward new regenerate holy Man; when Chriil with his Love-Kingtlom arilcs 
from Death out of the difippcared Ens, then Adanis earthly Image n.uft die in Chrill s 
Death; and if it now be, that the outward Body muft yet live, it is only a Scorn and 
Fool before the Heave)? * Image, and fo allb before the natural * Life of this World. 

21. For fo foon as Chrift is born, the finful Life is condemned to Death, and (lands 
in Scorn and open Shame before all \\iefalfe Children in the Anger of God, as an Whcrt 
in e Bridewell, whom other Whores likewife help to deride and IcofYat, and yen they do 
but only judge and condemn tkemfdves thereby; for if Chrift be born, then the Judge 
ment pafies upon the falle beftial Life, and that Man muft (land in the Judgment of 
God, as a Malefactor^ and be termed a Fed, a Hfretick, and be jeered, fcofFed, and re 
viled, yea, even utterly defied and fiain, that the Monfter may be judged before God s 
Anger: But thofe that do it, are the Children of the lufty, pampered, and well-fattened 
Anger of God, whom the Wrath of God ufes for its Inllrnmenc; for God is a Spirit, 
therefore he accomplifhes his Judgment by a material { Image. 

22. For fo foon as Abd did in his Offering put on, or attract the Love of God in the 
Covenant anew into his human Defire, and comprehended [or amafied] the fame into 
his Efience, then immediately the Judgment pafied upon the external morLil Man ; and 
God s Sword of Anger took him, which Cain executed, and fiew the outward Body of 
Abd\ and at this Time allb the Judgment pafied upon the falfe Image of the Anger in 
Cain, for lie flood there, and cried, My Sins are greater tban can be fir given me. 

23. This does now hint and point at the Figure of Chrift, how the Anger of the Fa- 
Or (wallow ther muft devour the Life of Chrift in Death, and when the Anger had devoured the 
U P* Life in Death, then the /.*$!y L fc of the decpeft Love of God moved itfclf in the Death 

and the Anger, and devoured the Death and Anger into itfelf, whereat tbt Earth trembled, 
and the Rocks clove a f under, an.i tie Graves cf the Saints opened. 

24. And fb likewife the Love-fire and the Anger-tire in the Place of this Workl 
(which wrathful Fire was enkindled in the Creation when the Apoftate [Lucifer ] fell) 
Ihall at the I aft Dsy be again changed into the divine Joyfulnefs, and be fwallowed up in 

one with the the Love ; underftand, it (hall be thus in the third Principle, where Love and Anger 
other. drive during this Time one with another: But > // remains in the Darkncfs in the 

Luciftr. j: r ji p r j nc jp] et 

25. The true Caufe why Cain murdered Abel, was on account of their Offerings and 
Worlhip of God, viz. Religi.x, as this Contention continues dill to this Day; the Cain:- 
cal Church is not yet one with that of Abe 1 .. 

26. Now fays Rcafon, I fee it well enough, that all Contention and Strife arife from 
; but what is the Ground, and moil undoubted Cai .fe ar.d Rcafon thereof? Be- 

4 hold ! 



w All natural 
Men. 



At the 
lloufc of 
Correction ; 

or \viiint 
through the 
Streets. 



f By fome 
outward fuh- 
fl.intial 
Means or 
Tcrfuns. 



fc Good anJ 
Evil now 
mixed, and 
in Contcil 



Ohap. 28. Of CainV Murder. 

hold! This is the Caufc: Set before thee the falfe Serpent s Child, which is Evil and 
Good, and then fet before thee the Virgin** Child born of Chrift, and then thou haft the 
fundamental C&ufe exactly drawn to the Life before thine Eyes. 

27. The Cainical Church drives zfubtle Trade with external Ceremonies, and will ap- 
peafe God with fome external Thing or other: It will be eutwfl.rdly an accepted and 
adopted Child, it muft downright be called boneft, godly , bol\\ and heavenly, it adorns and 
.trims up itfelf very finely, and (lands mightily upon its Calling, which it has itfclf or 
dained, and iiiflituted\ it makes a very fpecious and renowned Shew in the white Sheep s 
Cloathing, and therein lodges the High-Pried of Selfhood without Chrift s Spirit, and 
rules and maflers the Work of the outward Letters; and whofoever learns to tranfpofe 
and compofe the fame boldly and bravely, [according to their Form of forged Opinions,] 
he is an High-Pried in their Office and Order j he putteth Chrift s Garment of Innocence 

-on him for his Cloak and Cover. 

28. The other Party of the confufed Cainical Church cries out, and holds forth 

-the goodly glittering Child to k Sale for Money, and has bound the Kingdom of Heaven k Makes good 
to its Ceremonies, and will fell it for Money, fo that the Man may but fatten himfelf in Mcrchandife 
this World under the white Garment [of its Hypocrify.] owCeremat 

29. The third Party gives forth, that they have fo holy an Order, that it does even n i e$< 
fanftify and fave them, and they above all others will be eftcemed holy. 

30. The fourth Party or (Sed) will obtain the Kingdom of God, by their Lip-labour Text, 
with a great deal of Speaking, Reading, Singing, Preaching and Hearing, and it re . Mouth-cry. 
bukes, cenfures, and reviles all that will not approve of, praifr, and give diligent Atten 
tion to its Lip-labour, [and fine conceited long Prating.] 

31. This Party has clothed itfelf with the (white] Garment, and fet itfelf upon the 
Letter [or Writings] of God s Children, and therewith it does fo luftily beftir and lay 

about it, as a Beggar that cafts Stones at the Dogs, and fomctimes hits on a churlifh one, Or evil, 
fometimes a/ quiet one; and he that is bit at makes him to hear of it, and then others * ood - 
fall on Pell-mell, and bite and worry him-, and there is a continual Biting, Tearing, Con 
founding, Reviling, Reproaching, Cavilling, and Jangling, about the Letter, a mere ex 
ternal Work, -whereby Men [blindly zealous] fuppofe to lerve God, and obtain Grace; 
a very Cainical Offering. 

32. The Cainical Church is, in the outward World, Evil and Good, it builds, and 

breaks down, and is only a Figure of God s Love and Anger; what one Party builds Or accord- 
and calls holy, that another pulls down and reviles; with one Mouth it builds, and with in S to - 
another it tears down; what one Hypocrite praifes, that another difpraifes-, and thus there 
is only a conf*ufed [mattered] Babylon, Evil and Good, a Wonder of Nature and Time. 

33. All thefe run on in their felf-contrived and devifed Orders, and rely upon their 
received Orders, and fo they offer the Letter of the Word, and the Work of their own 
Hands before God, and will needs be outwardly adopted and accepted Children before 
God ; God muft have refpect to their Offering, and forgive them their Sins by a Word 
fpeaking, as a Lord out of Favour and Clemency freely gives a Malefactor his Life; 
fuch an unmeafurable matchlefs Heap of Grace they have brought into their literal Offer 
ings, and into the Works of their Hands ; fo that their Teaching and the Hearing of 
them is accounted the moft holy Way wherein Salvation is to be had, and whofoever does 
not worfhip and honour this their Way with exceeding Diligence, and fubject himfelf 
thereto, him they reproach, perfecute, and kill, or elfe hold him for an Heretic. 

34. But AbtV* Children in Chrift have far another Worfhip and Service of God; they 
dwell indeed among Cain s Children, and alfo appear in their Orders and Offerings; they 
offer to God a broken and bruifed Heart, and an humble contrite Mind, in true Sorrow 
for, and Convcrfion from, their committed Sins ; and with their fpiritual Will go out 

VOL. III. T 



138 Of Cain s Murder. Part I. 

From and fcrfake all their Creature-felf-fulnefs, and fclfifli Inttrefts and Abrogation, and 
die to their Selfhood in the Death of Chrift, and become as Children who neither know 
nor will any thing but only their Mother which has brought them forth i they caft them- 
fclves into her Bofcm, and they take in Patience whatfoever (he pleafes.to do with them. 

35. For their internal Will is quite mortified to the outward World, with all its glofs- 
ing Shew, and alluring Glory; they account themfelves very unworthy before the great 
Grace of God, and their Vanity which the Flefh defires is always in their Sight; and to 
this the inward fpiritual Will is a deadly oppofite Enemy, and yet it cannot be wholly 
feperated from it in this Life-time i their whole Courlc through this World is a mere 
Work of Repentance, for their Sins and Impurity appear continually in their Sight. 

36. There is a continual and conftant Combat in them of the Flefh in the earthly De- 
fire againtt the divine Defirc, and of the divine Dcfire againft the Luft of the earthly 

Betakes. Flefh, for the di-jine Defire p amallcs itfclf into God s Grace and hkrcy, and brings itfelf 
into a Center of a working Life, and penetrates through the earthly, falfe, luftful Life, 
and ftrikcs the tulle Lull and Imagination down-, and then the falfe Imagination falls- 
into great Sadneft, when it contemplates and beholds the voluptuous, pompous, ftately, 
brave gilftcring Courfe of this World, and finds itfelf fo mean and foolilh, that it muft- 
forfake andfcrcgo that wherein it might have its chief Joy, Pleafure, and Delight. 

37. Alfo the Devil comes immediately with his Temptation, and brings bis Defire into- 
the talic Imagination, and fhews him the fair Kingdom of the World, and rebukes his 
Intent as a falfe Fancy and mere Conjecture; ftirs up the Crew of the Wicked againft 
him, who fcorn, jeer, reproach, and contemn him-, and then fometimes the fparkling 
Glimpfe and divine Dcf.r: does even lofe itfclf, for Cbrijl, viz. the Virgin s Child in the 
Spirit of Chrift, is led into the lyildcrnejS, and is tempted of the Devil and of the Anger 
of God, and a!lb of the carnal World s Spirit; and often the Spirit of Chrift bides itfelf, as 
if the Virgin s Child was quite gone and pafl Flopes; alfo the Devil makes his Addrefs 
thereto, srul brings him into Doubt, as if the Virgin s Child was not born. 

%X. For the Virgin s Child is hidden in the Dejart, and then the poor captivated Soul 
i$ in gr^at Sorrow and Lamentation, fighs and cries to God ; allo it cannot love or bear 
the belti.il Image, but it ftirs up itfelf as a great atfauhing Storm in the Body, and feeks 
the Gatc^ of the Dcrep in its Original, and forces with Might [or holy Violence] into that 
H crd which has formed it to be a Creature, and dives itfelf thereinto as an impotent 
Child, \viihout \Vill, and delires its firft Mother, whence the firft Soul v.as born, for its 
Nwfi, and makes itfclf wholly without Will in this Mother, and lies only at her Breajls, 
and fucks her Love and Grace into it, the Mother may do with it what fhe plcales: 
This is the true Meaning, and the right Manner of dying to Selfhood, and felf-ful Ima 
gination, and Luft in one s fclf, and becoming as to the Will of the Soul as a Child in 
one s ii-if, ns Chrift fays, Unlefs you lie converted, and become as Children, you can in no wife 
feetbi AV//rJ.-;;j of Gcd- t Self, and klf-ful Keafon, in the Luft of the Fkfh, c^n neither uile 
or ice it. 

39. From this Mortification, of the felf-ful Will, and earneft Rrfignation into God s 
Mercy, the Virgin s ChUd again firings forth out of the Defart, with its fair r.nd glorious 
Pearl-blooming free, with very excellent and new Fruit; for fo it rruift be tried in the 
Fire of God s Anger, that the Abomination of the introduced earthly Will may die- in 
it. 

40. Fc.r the Fire-foul, viz. the firfl Principle, hangs upon the Band of the outward 
World, and continually and eagerly introduces Something of i anity into it, whereby the 
Virgin-child of the Angelical World s Efllncc, viz. of Chriit s Lflenthlity, is defiled* 
oblcured, and darkened, therefore it muft be fo renned, purified, and purged again ; and 
many a cold, piercing, raw Wind of Tribulation, digufiy and great Perplexity, blows 



Chap. 28. Of CainV Mnrdsr. 139 

upon this Child ; it muft be continually as an Qf-fcciirin of the World, for its Kingdom 
is not of this World ; as Cluiit laid, My Kingdwn is nct\f this World. 

41. But the Effect is this: When the fair Morning Star dawns and arlfes in the Virgin- 
child, then the outward Life is even ilitminitcd < in this Tiire, and it gives itfelf -i Or wMle it 
up to the Obedience of the internal [Life,] as an Inftrument and Servant of the In- liv?i hcrc - 
tcrnal. 

42. And then the/Wy Spirit of God fliines forth rhrourrh the Virgin-child, and prcacbfs 
Chrifl crucified, and reproves the World for its Sins and wicked malicious Doinr-r, and 
fhews them their falfe hypocritical errcne&us Way, that they will needs be the Children of 
God in the outward Kingdom, in their Jelf-cor.rrived and deviled Ways, and will fork 
an external Forgivenefs of Sin, in their own conceited and received Wnys\ and yet will 
ftill remain in the Vanity, and in the Pleafure of their Flelh, and deiirc only to make 
devout Shews before God, and give good Words in a foothing, fmo:>thin Glois of rine 
Hypocrify, as if they ferved God in their contrived Conjectures and Opinions, but ftill 
they will continue in Selfhood in the outward Shew and Oftentation. 

43. T.befe the Holy Ghofl rebukes and reproves bv the Virgin s Child in Chrift s Spi 
rit, and calls .them Hypocrites and Wohcs in Sbeeps dostling, and crafty Fcxes born or ihe 
Serpent s Ens, in whom there is the very Property of Toads, Dogs, and wild Brails, and 
Ihews them, that they draw near to God with their Lips, but their Heart is full cf Murder, 
Gall, and Serpent-defire, and has no true upright Love-defire in it; alfo it fhews them, 
that they are but mere Flatterers and Difiemblers in their Office, v/ho only feek P. eafure 9 
and temporal Honour, and Rcfpctl thereby, that fo they might be able to domineer and 
lord it over Mens Bodies and Souls, Goods and liftates; and thus they ferve God only 
from without with hypocritical Mouths, but their Heart hangs to the Whoredom of Ba 
bylon, full of deviliih Murder, and Poifon againft him, that does but touch their Con- 
fcience. 

44. Such Children in the Serpent s Craft, who are bed able, afl cunning Crafts Maf- 
ters in Sophifiry, to turn this Subtlety in the moft plcafing Manner and moil artificially, 
the Children of the World fct up to tbemfchcs for teachers, and will learn the Way of 
God from them. 

45. Thefe Teachers afllime to themfelves [and prefume upon] the Writings of the 
Saints, and proclaim with open Mouth "that they teach God s Word, the Holy Spirit is 
poured forth by their Teaching and Preaching ; and though their Confciencc convinces 
them, that they are not capable of the Office of the Minillry, and that they are in no 
wife the Temples of the holy Spirit, who mould teach in and by them, yet they care not 
for that, it brings them Money and Honour. Chrift is gone up to Heaven, and has placed 
and ordained tbfm to be Stewards and Vicars in his Oriice, they mult compofe and con 
trive .their Doclrine out of the Writings of the Saints, and out of their Reef on upon the 
Letter of the Scripture; their heaping together and compofing of the Words [in the 
Form of their fubtle Reafon] muft be the Voice of the holy Spirit; they fry the holy 
Spirit is thereby poured forth into the Hearts of Men. 

46. And though they themfelves are only Cain, and in their < literal and bcckifi Rap- Or com- 
fody in their Sermons caft forth a great deal of light, lewd, Cainical Scorn, and Brother- pofmg f lhc 
flaughter, and oftentimes mix Lies and Truth together, yet the holy Spirit mud have / cxl T Sf or f 

t> * / * * r/^rc Letter of 

taught, and the Congregation muft thank God ior fucb holy [ found, $r/^w*, evangelical] Sainturc; 
Doctrine, as they call it; and after their killing their Brother there, they muft alfo help 
with Boldefs, Courage and Zeal, to murder and flay Abel, and the little Child Jefus, in 
his Members with Words and Deeds. 

47- Such Teachers the World fets up to learn the Kingdom of God from, and who- 
foever can but luftily cavil, ccnfure, and condemn others in their Gifts, and propofe it 

T 2 



140 Of CainV Murder. Part I. 

with fine Dijtinffions, and fubtle Arguments, and clothe them with the Mantle of Rea- 
fon, and hide the Wolf (which thereby murders and devours Chrift s Flock) under the 
purple Mantle of Chrift, to Him they give diligent Attention, for the flelhly Serpent s 
Heart therewith fooths and flatters itfelf in its evil Property: It has even fuch an artifi 
cial Nature and Conftitution. 

48. Such Seed thefe Teachers cbofen of Men fow, who only defire the Calling for tem 
poral Honour and Pleafure, but are not called of God, and are alfo without divint Know 
ledge, [and underftand not what true Divinity is-,] they enter not by the Door of Cbrift, but 
they come into Place by the Election and Favour of Men, through the Means of their 
own Willing, Walking, and Running: Thefc can no Way be acknowledged for the 
Shepherds of Chrift, for they arc not born of Chrift, and chofen to this Funflion and di 
vine Calling. 

49. They are only the great Mafter-builders of Babylon, where the Languages are con 
founded, and Men thereby fet at Odds and Variance; and they fet up War and Conten 
tion upon the Earth, for they wrangle and jangle about the mere Huft, viz. about the 
written Word and Letter, and they have not the living Word of God dwelling in them, 
from which they ought to teach. The Spirit of Chrift itfclf muft be the Teacher in the 

The human Word with the living Voice [or Exprefllon ;] the Spirit f of Man muft know and feelingly 
Spirit. fad Chrift in it, otherwife no one teaches the Words of Chrift, only dumb [fenfeleis] 
Words without Power and Spirit. 

50. Now the Spirit of Chrift in his Children reproves thefe, and (hews them the true 
Way, viz, how we muft die wholly in Chrift s Death to the Selfhood, and the falfe felf- 
ful Defire of temporal Pleafure and Honour, and be born again of Chrift s Spirit, with 

Or Body, another new Will and Defire out of Chrift s Love, in peculiar real Knowledge, and 
preatb and teach Chrift from our [own peculiar and fingular Knowledge of him in our] 
fehes. 

51. This, Babel in Cain cannot endure, that one ftiould teach that Cbrift- bimfelf muft 
be the Teacher in the human Spirit ; they plead their Caufe from the forewritten apof- 
tolical Word* and fay, If they teach the fame, then the Spirit of God is poured forth : 
Yes forfooth ! very right, I fay fo too. If the fame be taught in CbrijTs Spirit and Power, 
then it is fo indeed. 

52. But the Spirit of Chrift in his Children is not bound to any certain Form, that it 
need not [or ought not] to fpeak any thing which ftands not in the Apoftolical Letter; 
as the Spirit in the Apoftles was free, and they fpoke not all one and the fame Words ; 
but from one Spirit and Ground they all fpoke, every one as the Spirit gave him Utter 
ance; thus likewife the Spirit fpeaks yet out of its Children, it needs no Form beforehand 
compofed and gathered together out of the literal IVcrd, it indeed puts Man s Spirit in 
mind of what is comprehended and contained in the Letter; for Chrift faid, The Holy 
Gboji /hall take of mine, and declare it unto you. 

53. Cbrift is alont the Word of God that teaches the Way of Truth through his Chil 
dren and Members; the literal Word is only a ManuduBion and Manifestation of Chrift; 
that we fhould have the fame before its as a Teftimony and Witnefs of Chrift, [/hewing] 
what he is, and what he has done for us, that \vc fhould conceive, fer, and faften our 
Faitb therein, and yet with the Defire enter into the living Word Cbrift, and be ourfclves 
born to Life therein. 

54. No one is a Shepherd of Chrift, but he that has Chrift s Spirit, and teaches from 
him: No Art nor Univerfity makes one a Shepherd of Chrift, unlefs he be capable ot 
the Office in CbriJPs Spirit , if he has not that living and working in him, then Man 
has only chofe him to be a Carver and Builder of the Great Babylon ; a 1 etrer-Changer, 
fa verbal Jangler and Wrangler,} without divine Underftanding and Knowledge* lor 



Chap. 28. Of CainV Murder. 14.1 

the Scripture fays, The natural Man perceives nothing of the Spirit of God. How will 
then be teach the Way of God, who himfelf underftands nothing of it ? 

55. And Chrift fays, He ibat enters not into the Sbeepfcld by him, viz. by the Door of 
his Spirit, but climbs up fame other way, as by Art and Reafon, or by the Favour of 
Man, into the fame; whofoever fets up himfelf, not bring called of God s Spirit, to be 
a Shepherd of Chrift, for human and temporal Repute, and Revenue s fake, be is a 
<TLicf and Murderer, and the Sheep bear not bis Pcice, for he has not Cbrift s Voice, and 
t ewes only that be may rob andjleal. 

56. But they lay, The written Word is Chrift s Voice. Yes, it is indeed the Cabinet 
thereof, viz. a Form of the Word, but the Voice mud be living which opens the fame, 
and likewife adluates it in due Motion, as a Watch-work: The Letter is as an Inftru- 
ment thereto, as a Trumpet; but there mud be a true and right Breath and Air, which 
tgreu with the Air or Tune in the Letter. 

57. The Word of the Letter is a prepared l Injlrument; what kind of Trumpeter Qr Work. 
takes it in Hand to play thereupon,, even fuch a Sound it gives : Is not, I pray, the 

great Babel built out of this Work? E^ery one has founded tne Trumpet of the Letter, 
as his czvn Air and Tone has been in him, and fo it has been approved and received by 
each Trumpeter, and brought into a Subjiance-, and this fame Subftance is the great 
Babylon* where Evil and Good is built into a Building. 

58. But if Men had not introduced any Expcfiticn upon the Apoftolical Word, and 
brought or contrived the fame into other Forms, then the Inftrument had remained 
pure: But the unilluminated Mind has fet itfelf up to be a Mafter therein, and bowed 
the fame according; to its own Imagination and Approbation ; for the human Pleafure 
has thereon fet itfelf, and formed and explained the fame according to the Rule of fat 
Benefices, for the Belly-fake and worldly Pleafures. And tLus the Spirit is extiufl; and 
it is turned to an Antichriflian Order and Cuftom : Men have taken and formed the 
Word as an Organ, and fo they have brought it into a Fafhion and Cuflom, that a Man 
mult play thereon, and others muft hear the Sound and Tune which he makes; and 
thus for the moft p&rtfucb Organijls are only ufcd, who ftrike the Organ from without, 
and make a fine contrived and compofed Piece, which they willingly and readily hear ; 

but the Organ founds only as the Mafter u ftrikes it. Or play* 

59. But to this Chrift fays, Every Plant which my heavenly Father has not planted^ fhall^ " 
be rooted up :- Alfo, Wbcfoever is of God hears God s Word. Chrift faid, Tie Sen of Man 
fpeaks- nothing but what he heart the Father [peak in him : So likexvife muft a Teacher of 
Chrift hear the Father s Spirit in Chrift fpeak in him; he muft hear God s Word in the 
Spirit of Cbrlft in him; as David fays, 1 will hear what the Lord fpeaks in me ; he 
muft be a Temple of God in whom God dwells, and from whom he fpeaks, being only 

an Inftrument thereto; for Chrift faid, We will come to you, and make our Abode in you : 
Alfo, I will put my Word into your Mouth ; as in the Prophet, alfo, The Word is nigb tbee, 
namely, in thy Mouth and Heart : Here the Spirit of God fpeaks of the living Word, 
and not of a Bell without a Clapper. 

60. This the Spirit of Chrift in his Children teaches, and reproves the wooden Clapper 
in the right Bell, which has hung itfelf up to be a Clapper in the Bell of the divine 
Word, and yet has no- Power to make the ^\\ found t This Cain in his Offering can by 
no means brook, that one fhould tell him his Offering does not plcafe God. 

61. He fets forth himfelf with very fair glofting andgliftering oiitf.de Shews, and has 
made himftlf fuch a brave glorious Form ; moreover, he is chofcn of the high Schools 
and worldly Might thereto ; and if a mean Layman, without human Calling, fhould 
come thereinto (as Cbrijl was accounted for a Carpenter s Son) and offer to reprove fuch 
an Higb-PrieJl, in fuch great Dignity, Honour and Kefpeft, the fame the World be 
lieves not to be from God, that he is lent.. 



142 Of Cams Murder. -Part L 

62. The great Bear thinks prefently, this is only, a Sbetp which I will take into my 
Mouth, and devour him. What! Shall a Sheep reprove me who am a Bear? Will a 
difcfteemed Sheep nullify my Reputation and ftecm among Men, and dare to catch at 
me ? I will loon rid him out of the way, and fo defile him, that he fhall not be known 
that he is a fincere and (ingle-hearted Lamb of Chrift, and fpeaks from Chrift s Spirit; 

* I will fo wallow and mire him in the Dirt, Difgrace, and Scorn, that he (hall be held 
for a filthy Beajl, or a very defiled Swine. 

63. In the mean Time, I live in my delicious Days of Pleafurc, and remain Lord over 
Soul and Body ; but if the Sbeepling mall offer to ftir, and (hew more than a Sheepling 
of Chrift, then I will help the Butcher to drive it to the Slaughterhouse. 

64. Thus it goes with thefimple finglc-hcarted Children of Chrift, whom .the Spirit 
of Chrift drives, and out of whom he teaches here in this World, &c. They are only as 
Sbeep among IVohes-, as Chrift faid, I fend you aj Sheep among Wolves. The earthly Man 
is a fcrpentine Wolf, under whom the Virgin-Child, viz. Chnft s Lamb, muft dwell; 
a nd tnen begins and arifes murdering, w flaying, and killing. 

65. But it does not at all hurt the Virgin-Child ; its external Wolf is alfo by this 
means bitten off by another ; for the outward Wolf of all Men is grown from the Anger 
of God, and rifen with the Sin in Adam ; therefore it muft be given for Food to the 
Anger of God, that the Virgin-Child of the Woman s Seed may become manifcft. 
^ 66. For thus they feperate themfelves as two Enemies, and arc continually oppofite 
Enemies one again ft another in the Time of this outward Life, for the Judgement is 
given to the Virgin-Child againft the introduced Serpent s Child of Sin: In the Refur- 
rcciion the Virgin -Child ("hall condemn the Serpent-Child into the Fire of God, there 
the Limus of the Earth (hall be proved and purged from the Serpent s ns t and again put 
upon the Virgin s Child. 

: 67. Now fays Reafon, What Pleafure has God in this Murdering of his Children? .Can 
he not defend them from the Enemy ? ( Thus it muft be, that the Light may be wanifejl 
m the Darknefs, otherwile the Light would ftand ftill in the Darknefs, and bring forth 
no Fruit: Seeing then the Light receives into itfelf EfTcnce, Perception, and Senfation, 
from the Darknefs, viz. from the Source of the Fire, therefore one is fet againft the other, 
.( l ^ at / onc m ght be manifeft in the other, the Joy againft Grief, and Grief againft Joy, 
that it may be known what Evil or Good is. 

68. ;For if there was no Grief, then the Joy would not be manjfeft to itfelf; but yet 
all is in the Free-will, as every Thing introduces itfelf into Evil or Good, fo it runs on 
its Cwrfe, and the one is but the Manifeftation of the other; for if there was no Night 
or parkncfs, then we (hould know nothing of the Light or Day : Thus the great God has 
introduced himfelf into Srjeration, to his own Contemplation and Sport of Joy. 

* 6*9. The like alfo is to be underftood in the various Diverfity and feveral States of 
Men, touching Evil and Good: The Evil muft be a Caufe that the Good be made 
manifcft to itfelf ; and the Good muft be a Caufe to manifeft the Evil in its wicked ma 
licious Subtlety and Iniquity, that all things may come into their Contemplation, [and 
vifible Apprehenfion,] and every thing might manifeft its Judgement in itfelf to the great 
Scperation-7_)rfy of the Lord of all Beings, where every thing fhall give in itfelf into its 
Barn, for its Ufcfulnefs and Profit, that in the Eternity the Great God may be known 
in a creatural and formal Manner, according to Light and Darknefs. 

70. For all Things were created by the Word, and brought into a Form : Seeing 
thenG0</ an angry jealous God, and a confumhig Fire, and alfo<? merciful \loving, meek God 
oFLighr and Donation, in whom there cannct be. any Evil at all; therefore he has intro 
duced Fire and Light, Evil and Got!, one with another in ihcJ 7 erbum Fiat, into a Free- 
Or work, will, whereby the Will may * fornVcithcr in the Evil or Good : And yet bt bas created 



Chap. 29. How the Adamical Tree has fpread forth itfelf. 143 

oil flings gosd, and to the Light, and fet them into the Free-will, to multiply them- 
felves in the Free-will, to conceive in Evil or Good, and yet has afibciated to each 

in<* its Likenefs, viz. to a "Male its Female, that Ib nothing has Caufe to y degenerate vOr fall from 
d to Man he ha- given Commands, what to do, and have undone. its Place and 

71. Thus all Thinas (land to the Judgement of the Great God, and in this Time r j cr ^ 
they muft be in Contejl, that one may be manifeft in the other; but then in the great 
Harvcft every Thing fhall have its cncn Seat in itfclf, when Strife mail be taken up and 
ceafe, and all Things muft (land to the Honour and Admiration of the wonderful Works 
of the Great God, who alone knows whereunco every tiling fhali be good, and for what 
he will ufe it. 



/;. : . . i. .r. .:> 

**^ 



The Twenty- ninth Chapter. . . . 

K .; ! :? 

Shews h&io the Adamkal Tree has. put forth and opened itfelf cut of 
its Stocky and- introduced itfelf into Boughs, Branches, Twigs, and 
Fruit, out of which Pullulation, or Manifeftation, the Invention 

of all Arts and * Governments is rifen. *Or Politics. 

/ * 

, .*..; . I 

Jbe Deep Gates cut of the Center of the eternal, and alfo ike .temporal Nature, /hewing 
. . bow the eternal Wijdwn has introduced itfelf into a formal [yi/ible] Contemplation. 

H E eternal divine Underftanding is a Free-will, not rifen either Gen. IV. 
from any thing, or by any thing , it is its own peculiar Seat, and 
Dwells only in itfclf, unapprehenued of anything, for beyond and 
without it is nothing, and that fame Nothing is only one, and yet it 
is. alfo as a Nothing to itlelf : It is one only Will of the Abyfs, and 
1L s ne ^ ier near nor *" ar ^ neither high nor low, but it is All t 
ti anc ^ y et as a Nothing , for it is in itfelf no Contemplation, Senfa- 
tion, or Perception, whereby it might and a Ukencfs in itfelf. 

2. Its finding is its own proceeding forth, fo that it beholds itfelf in the Egrefs \ for Or proceed- 
that which is proceeded forth is its eternal Liibet, Senfation, and Perception, and it is ing forth. 
called the Divine II ijdom \ which V/ifdom, the unlearchable Abyflal-will apprehends in 

itfelf to its Center of b Lubtr, viz. to s-\ eternal Mind of the Underftaiiding; which b OrImagina. 
Underftariding the Free-will iorms in itlelf to its own Likcnef-,, viz. to.aneccfnalj^w^-^MJefire,, 
if, living, [working,] Word, v/hich the Free-will Jjpcaks or breathes forth out of the ?Q r exprefi 
formed Wilciom of the Lubet-. Image. 

3. And the d bceathing-forch i> the Spirit, or Mwtbof the Underftanding in theformed-J Or fpjra- 
Will of the Wikiom, which u.tl .n^ui flics [or varioufly^wnzw] the fpeaking Word, fo tion. 
that the Mind, and the Unclcrtlanding of he Mind, becomes manifeft and rev*aled\ in 

which Manifeftation the free Lub^t, or \Vifdom, is in the fpeaking or breathing- forth, 
formed of the Free-will, by the Spirit, into Diverfity and Variety. 

4. In which Formation the Powers of the div;nc Properties arife; fothat it is truly 
fcid and declared concerning Ccd t that he is the eternal Will, Underftanding, Mind,. 




144 How the Adamical free has fpread forth iff elf. Chap. 29. 

Or with. Counfel, Power, and Wonder ; in which Wonders of Powers he has moved and 

formed himfelf from Eternity; in which Formation confifts the inviftble fpiritual World, 
wherein the Spirit of God has melodized and fported with itfclf from Everlafting, which 
alfo has neither Ground, Limit, Bounds, or Original. 

Contctnpla- 5. For it is the divine Vifion of the formed Wifdom ; its Center is the formed Will, 
tion. w z< tne \Vord fpcaking forth out of all Powers; and its Life is the Spirit which pro- 

iceds in the fpeaking or breathing, which dijlinguijbes and forms the Lubet of the \Vif- 
dom; fo that the formed Wifdom plays before the Life of the Deity, as little Children 
play before their Parents who have begotten them, out of their Eficnce, for their Joy, 
and in them the Parents take their Delight and Paftime. 

6. Thus, likewifc, we are to underftand the Being of Eternity ; which Being the 
eternal Free-will has in the breathing-forth Word introduced into a Defire, viz. to an 
external Comprehenfivenefs; in which Comprehenfibility the Beginning of the torportd 
Being is rifen, viz. the Center of the formed Nature, wherein the Defire has amafled, 
formed^ and introduced itfelf into Properties, viz. into Darknefs and Light, into Pain 
and Source, into Joy and Sorrow, and yet we mud not underftand any Sorrow to be in 
jhe Pregnatrefs : But fo the Free-will forms and conceives itfelf in the Defire to the Con 
templation, and Man ife (ration of the Wonders, that fo the Properties might be peculiarly 
inanifefted and revealed in each other. 

7. For if there were no contrary Will, then there would be no Motion in the Proper 
ties-, but feeing the Free-will has introduced itfelf into Love and Anger, viz. into Evil 
and Good, a two-fold Will is rifen in thefe Properties, viz. * wrathful [Will] according 
to the Nature of the Fire, and of the Darknefs^ and a good Love-will according to the 
Nature and Quality of the Light ; fo that one might dwell in and manifefl the other. 

Or his 8. Not that this Birth has received only a temporal Beginning* it * is eternal, and ii 
fcecn. the Manifeltation of the divine Vifion, Senfation and Perception ; only in the creating 

at the Creation this Birth introduced itfelf into a Companion, or external Comprehcnfive- 
nefs, that it might have a diftintt Dominion to work in, for its own Sport and Play. 

9. Alfo we are not to conceive, that in the Creation the Evil proceeding from the 
Parknefs and fiery Property was federated from theGood, and placed in a peculiar federate 
working Dominion, but the one is in the other ; yet the Light Jhines through the Dark- 
nefs, and the Darknefs could not comprehend it : Every Life in the Creadon proceeded 
forth from the/^ry Property, and the Spirit of the rational Underftandingr arofe from 
the Light s Property. In the Creation every fiery Life was brought forth in its Bcgin- 

k In or for. ning " to the Light. 

10. Moreover, the Creator of all Beings has given the Creatures of the outward 
World (which has a temporal Beginning out of the eternal Word) an univerfal Light 
for vifible Contemplation ; alfo, every Life in the Creation has received the Light of 
Nature out of the Center in itfelf, out of which the Underftanding arifes, fo that the 
Creature can rule and govern itfelf. 

n. And nothing was created evil, or to the Dominion of Iniquity ; for though on 
one Part it has an Ens of the Wrath in itfelf for its Life, yet on the other Part it has 
alfo an Ens of the Light and good Virtue in itfelf; and / / is fet in the Free-will, to con 
ceive [or work] in Evil or Good ; for there is nothing fo evil but it has a Good in if, 
whereby it may rule, and become predominant over the Evil. 

12. But Man was in equal Accord in his Properties, no Property was manifeft^M* 
the other; for he was God s Image : Like as there is no Evil manifeft in God, unlefs he 
would bimfelf mamkft. the Wrath of the eternal Nature in a , thing, even fo alfo the 
divine Free-will was given to Man. 

4 13- And 



Chap. 29. How the Adamical Tree has fpread forth ttfelf. 14.5 



13. And withal, the Command, that he in his Free-willyfofc/^ not lujl after Evil and 
Good, viz. after the divided Properties, he (hould continue ftedfaft in the equal Har 
mony of the Properties, and rule with the Light over the Darkncfs \ and then the Pro 
perties of the Wrath had flood in mere Joy, Delight, and Melody in him, and he had 
been a Mirror and Form of the divine Wifdom, which had fcen and beheld itfelf in him 
according to the Kingdom of Joy. 

14. But feeing that he contemplated with the Free-will in the Dffimilarity, how Evil 
and Good were each of them in its own peculiar felf-ful Property, and brought his Luft 
and Longing thereinto, defiring to tafte thereof in the EJJence ; thereupon this fame 
Property did alfb take him in his Luft, and prevailed in his Will, and alfo in the Ens 
whence the Will arofe, to its own Contemplation and Dominion -, and thus the firft Man, 
who was good in the Beginning, became a Stock or Tree of the Tafe of the Knowledge 
of Evil and Good, -viz. a contending Dominion, in which both Wills, viz. the Good 
and the Evil, ruled in one another. 

15. But feeing the fiery wrathful Will fo overcame the Good, which was from the 
Light s EfTence, that the Light s Ens was taken Captive in the wrathful Ens^ this Image 
fell under the Power and Command of the outward Dominion, which was evil and good, 
and alfo under the Wratb of the inward Nature, viz. of the fiery Darknefs , upon 

which Image God had CompaJJion^ and did re-introduce the Covenant of Grace, into the in-promiTe. 
captivated, difappcared, and (as to the divine Wifdom) blind Ens of the holy World s 
Being, and incorporated the fame as a Covenant of a new Regeneration of a new holy 
Will and Life. 

1 6. Thus now we are to confider right of the Stock of the human Tree, how it has 
fpread forth and difplayed itfelf in the Properties, and introduce^ itfelf as a Tree (Evil 
and Good) into Boughs and Branches, and from whence his temporal Government of 
<3iftin<5t and feveral Offices and Callings is rifen, which he awakened in him, when he 
lulled after Evil and Good, and thereby brought himfclf into SubjeElicn to Nature, feeing 
he fell under its Dominion. 

17. And we fee very clearly, that Mofes hasdefcribed and fet down, in his k frft Book, k Centjit. 
how the human Tree has opened itfelf in Evil and Good, and introduced itfelf into 
Boughs and Branches for its Fruit ; alfo we fee how the fiery wrathful Property has always 
gone before, and firft of all brought forth its Fruit : We have a clear and plain Under- 
Handing hereof in the Names of thofe, which the Spirit of God has put, by Mofes ^ in 
the l Lines of Propagation. i Genealogy. 

1 8. For firft he fets Cain, whereby is underftood, in the Language of Nature, a Source 
out of the Center of the fiery Defire, a felf-ful Will of the fiery Might of the Soul, viz. 
a Sprout or Twig out of the/r/? Principle ; in which Branch or Sprig the firft Principle 
did in an efpecial manner prevail, and would fever itfelf into a fclf-fulnefs, and break 
itfelf off from the Love-Efts , yet not as a dark Source, but as a Source of felf-ftd Lujl t 
and alfo [of] fiery Strength and Might. 

19. For out or the Ens rf Cain (as the fame was in the Center of the begetting Na 
ture in the wreftling Wheel of Life) arofe bis Will; and out of the Will, the De/ire, 
and out of the Defire, the Subjlance-, in which Subftance the falfe Mind is underftood; 
wherein the Dominion of the outward did form and faften itfelf j whereinto the Devil 
alfo in the Wrath of Nature crccped in with his Defire, and defired the Lordftip and 
Dominion of this World in Selfhood > as the fatten Devil always defires Dominion in the 
Place of this World, in the inward eternal, and outward temporal Nature. 

20. But feeing the Word of divine Power and Holinefs had incorporated itfelf with a 
Covenant of Regeneration, into the Woman s Seed, viz. into the difappcared Ens of the 
Spiritual World s Etfence, that it would deprive the fiery wrathful Will, proceeding from 

VOL. III. U 



14.6 Hew tie Adatnkal free has fpread forth itfelf. Part I; 

the Center of the dark World, of its fiery Might of Selfhood f thereupon, after Cain, 
(prung forth out of the humin Tree a Sprout out of the Aim &f the Covenant, viz. 
HAB EL, whofe Name, in the Language of Nature, fignifics an Out-breathed Angel^ 
which in the firft Will of the Eflcnce, whence the Soul arifes, had formed and fixed 
itfelf in the Center of Light, in the Love-dcfire, and penetrated quite through the Fire s 
Centc^ > whereupon the fiery Dcfire dcfired to cut eff the earthly Life, which has its 
Original out or the fiery Defire, as its Propriety -, for which Caufe Aid and all his 

Or Snccef- " Pofterity became Martyrs. 

fors. 2 j. For this is the Dear of Cbrifl, who muft give himfclf into this Death of the 

Wrath, and penetrate the human Center of the Soul s Original, according to the Fire- 
world, with the Love-Ens, viz. with the deepeft Love of the Deity, and change the fiery 
wrathful Defire of the dark World s Lflence into Love. 

22. Adam was the Stock of the univerfal human Tree, but when Eve was made out 
of him, then the Tree was divided according to two Principles, not wholly in the Eflcnce, 
but according to the Nature and Quality of the Centers of Fire and Light ; for the Cen 
ter of the Light, viz. the Ground of the Love-desire, flood in Eve s Matrix ; but it dif- 

Jprpromifr. appeared as to the Creature in her fall; therefore the divine Word did " re-introduce it 
felf therein to a Center of Regeneration. 

23. Now Cain and Abel were the two Twigs which grew out of this Tree, from the 
Property of both Principles, viz. of the Fire and Light ; and they were a Type of the 
whole Tree, with its Fruit, which it would bring forth ; but feeing Abel was a Type of 
Chrift, who was to be conceived without the Help of iMan, only and barely of the incorpo 
rated Word in the Seed of the Woman, who (hould fuffer Death for Man, therefore Abel 
muft pafs through without Branches and Fruit ; for the Fruit which Chrift fhould bring 
forth was to generate anew the human Tree, and not produce other Twigs out of his 
Loins, and therefore Habel alfo, being the Type of him, fhould not generate any Twig 
out of his Loins ; for the Line of the Habelical Seed remained in the Covenant, and 
pointed at Chrift, who (hould fpring forth out of the Habelical Linf, and again mani- 
feft the fpiritual World s Effencc. 

24. therefore Adam muft bring forth another Branch by his Eve out of the vital Tree, 
which was to be like Adam in his Image; viz. SET H \ which Name fignifies, in the 
Language of Nature, a Running forth, or Leap, where a Glance or Afpcct of a Love- 
will arifes out of the fiery Will ; which notwithftanding is with-held, and hindered by 
the outward World s Being, Eflence, and Subftance, viz. by the corrupt Houfe of 
Flejb. 

25. Now Chrift mud come to help this captivated and obfcured Will, which not 
withftanding has itsfrft Ground out of God s Love, and free it from the Band of Wrath, 
wherewith the divine Ens was captivated ; for this was Chrift s Office, not that he mould 
beget, but give himfelf into the Generation of Sett, and redeem Seth and his Branches 
from the Wrath, and regenerate him anew in himfelf: He was not to beget Children to 
this World, but to bring forth Setb out of this World, and bring him in himfelf into 
the fpiritual World. 

26. Now in Setb the Line of the Covenant went forth, in which Chrift would mani- 
feft himfelf according to the human Tree ; but in Cain the Line of the Wonders, viz. 

GfMt/u 4. of Nature and its Government, went forth ; for Mcfes fays, that to Cain was born f Ha- 
*c (b rioch, end he built a City, and called the Name of the City after the Name of bis Son Ha- 

noch j now Cain was the firft Man born of a Woman, and Abel the fecond, whom he 

flew. 

27. Now Mofes fays, that Cain built a City, whereas indeed if we would go merely 
upon Reafon, there were not Men who might be able to build a City and mbabit it j for 



Chap. 29. How tie Adamical Tree las fpread forth itfelf. 147 

the Spirit docs here draw a Vail before the Undemanding, which lies in the Word Gity\ 
for he fays, CainV Son was called Hanoch, and alfo tie City : Now this is certainly true; 
but the Spirit in Mofes looks upon the Root of Cain and Adam, how the Tree, evil and 
good, has opened and difplayed itfelf into its Boughs and Branches; for by the Name 
of Hanocb the Spirit looks upon the Property of the Branch, viz. of Cain s Son, inti 
mating what kind of People would arife from thence, viz. a s C/Vy, and Dominion of q o Com- 
thc outward World in Self hood - t for in the Language of Nature it is to be underftood in moowcltb. 
the Name. 

28. HANOCH fignifies a breathing-forth of Life, and a re-affuming to zfc/fijh Con 
templation ; a Child of Self, which in Nature introduces itfelf into a felf-ful Dominion 
and Will, fo that it imagines and frames in its Mind a Dominion, or Uegion, Country, 
or G /} , defining and afpiring in its Will to be a Tree, or Prince cf Men \ for when the 
human Life departed from the Spirit of God into Selfhood, then it would be a peculiar 
felfjb Lord, which Will s Son was Hanocb, viz. a City or amafied Subftance to a fclf-ful 
Dominion and Government. 

29. From which Government and Dominion the Branches or Children were born, 
concerning which the holy Spirit complained in Noah* that they would not fuffcr bis < Gmtfi 6. 3. 
Spirit to reprove tbein any more, for they were a Tree or Branch fprung forth from the 

Tree of Self-fulncfs; from which the worldly Principalities and Superiorities have taken 
their Rife and Original. For when the human Life fell to the Stars and the Spirit of 
the outward World, then the fame brought it into its own Dominion, from the Angeli 
cal into the Aftral and outward elementary Dominion, according to its Figure ; this the 
Cily of Cain, viz. Hdnocb, fignifies to us, viz. the Dominion upon the Earth. 

30. But now Hcnocb cannot be the Ruler, but the City is // , that is, the Branch 
or the Country of the Children of Pride, who departed from God in their own felfifli 

Power and Authority ; now the Multiplicity of Wills mutt have a Judge\ feeing they f i Sam. 8. 7. 
would not fuffer the Spirit cf God to rule tlcm\ therefore the Spirit in Mofes fays, And -CM.^V. 18. 
Hanocb begat IRAD. This is now the Governor, who out of their own Eflence fet him- 
felf up to be Judge and Lord over them, viz. a Potentate and tyrant. 

31. For the Name is very pregnant in the Language of Nature, and fignifies. a 
breathjng-forth of Life, where the Life does/00;; * form itfelf in the Center of the fiery Or take. 
Property zndjlrong Mtgbf, viz. in the Anger of God, which was become Ruler over 

the Life; the fame took Irad, as a Lord and Tamer of the- Life, and fee him over 
tianocb. 

32. From this Root the Rulers of the World arc rifen ; for feeing that Man would not 

.have God for a Ruler of his Life and Will, God " gave them the Ruler in Nature from Or permit- 
among tbemfehes, that they might lord it over and rule one another. 

33. For God has not given Man any Law or Government among themfehfs, but 
made him only to be Lord over all Creatures, fo that he fhould rule over all Things ; 
but he bintfelf would rule with bis Spirit over Man, and govern the human Life; but 
feeing that Selfhood would not, then Irad, that is, thcr Fire s Strength and Might, 
fprang forth forcibly out of the human Tree, and fet itfelf over the City Hanocb upoa 
the Earth. . . ( . f 

34. But now Irad muft have fomething . wherein and wherewith to fet up J 

to rule and reign, for the Fire s Wrath and Fury would not have fufTered them ; and alto 

the Government muft be fomewhat profitable and advantageous ; therefore Mofes writes 

now very right, and exceeding wonderfully, and fays, Irad begat MEHUJAE^^Ve^ m 

which intimates very emphatically, in the Language of Nature, an alTurmng ot the ingffor ^ ing> 

/outward and inward Center of Nature, viz. of the outward and inward World, a JfiJ- cr amafling 

conceited, bold, courageous, vaio-glorious, arrogant Mind, which: would poflcft thetoitfdf. 

U 2 



f 48 How the Adamlcal Tree bos fpread forth itfelf. Part I. 

Ricks of the outward World in its Dominion and Superiority, viz. all manner of Crea 
tures and Fruits ; and efpeciaJly it denotes a Splendor of the inward afiuming,^;/z. an 
earthly God, which externally fets itfelf in God s Office : Out of this Name, Babel, viz. 
the Bf aft with the Whore, was afterwards brought forth. 

35. And Mofes fays further, Mahujael begat Mtthuf&el: This is now the right won 
derful Name, wherein is figniikd how the Life arrogates divine Power to itfelf ; for 

. i . ..- MEtHUSAEL would intimate in the Language of Nature thus much, . that is to fay, 
Mine is the divine Might, I am an Angel fet therein by God, or I am the Ordinance cf 
Ged % which indeed is true, but according to the Jirjl Principle by the outward Nature, 
viz. a natural Power and Ordinance. 

36. Moreover, in this Name there is hidden, under the Angel, the Praife of the 
Children who fliould be fubject to this Might> and live under the fame as under the 
divine Ordinance; but this Angel s Name in divine Power firft forms itfelf in the flclhly 

r/jr/, talcei, Self hood ; for the Syllabic ME, which begins the Word of the Name, firft * forms 
or conccivci. itfelf in the outward World s Birth, in the Selfhood, and (hews that this Ordinance does 
not arife out of the Kingdom of Heaven in God s HoUnefs % but out of the firft Princi 
ple, which forms itfelf in the third Principle, viz. in the outward World s Nature, into 
Juch an Order, and therefore it lhall, and muft be abolijbed, and proved through the 
Judgement of God. 

37. And Mofes proceeds to write, and fays, Mctbufacl legat LAMECH: Now in this 
Name the hidden Myftery of the divine Ordinance by the angelical Counfel is contained-, 
and it fignifies, in the Language of Nature in this Place, as much as a fending of the 
Angel over the Dominion of the Humanity, viz. over the Regions of the World, over 
ihtfcjhly Life, which mould be fubjed: to the fuprcmc governing Prince in Nature. 

38. For here the Wound which Adim received is fought, in that twofupcrior Princes 
reign over the human Life ; viz. the ordained good Angel* and the incorporated evil 
Angel in the Flefh ; alfo hereby is underftood the powerful Afiault of the evil Angel 
from without, and from within, for theinzvard Spirit in the Name goes forth out of the 
Covenant of God, and pafles into the outward World, which denotes how Man would 
become iewd and prophane, and alfo vilify the Covenant of God, and yet with the af- 
fuming goes again into Self hood, and forms itfelf in the forth -proceeding Angel s Name; 
which denotes an hypocritical Whoredom in an Angel s Form, which enters again into 
the external, and at laft cajls away the Covenant, together with the Angel s Name 
quite from itfelf. 

7C/B.4.V.I9. 39- Further, Mofes writes, r Lamech took two lVives\ the one teas called &&*, and 
the other Zilla. Hereby is underftood, in the Generation of the Life s Tree, thus much* 

Stem, or t>/2. that the human Life knew the Wound which was arifen in its * Stock; and thence- 

Body. forward took two Wives, that is, a two-fold Eflcncc and Will: ADA fignifies hov/ the 

Soul goes with the Will through the Mind, and forms itfelf with the Defire in the firft 
Stock of Adam, and would be willingly hcneft again, but the Life had alfo taken to itfelf 
Z1LLA, for Wife of the Pregnatreis, viz. flelhly Joy and Pleafurc. 

40. The Wife or Will Ada would excrcife a good Dominion, and rule and maintain 
itfelf upon the Earth according to God s Ccmmand % and Jhe bore Jabal : JABAL be- 

rtr/t 20. tokens the fimple plain Man, fuch as Countrymen are, &c. for -M^jfays, that from 

him proceeded fuch as dwell in "Tents, and keep Cattle. 

a i. 4* But the other Br other \ fays Mofes, b was named Jubal, who was ih* Father of all 
thofe that handle the Harp and Organ-, for the other Will proceeded from the Spirit of 
the outward World into temporal Plcaftnt and Jay, and dcvifedall Kinds of joyful Sport 
gnd Paftimc for the Recreation of its Life ; and this fignifies JUBAL, v rz. an external 
jocund Angel, with whom the inward Spiiit/forud before itfelf in a Likcnefs. 



Chap. 29. Hew tie Adamical Tree has fprcad forth itfelf.. 149 

42. And Zitta* fays Mofes t alfo bore Tubal-Cain^ a Majler in all Brafs and Iron-works \ Vtrfo ^^. 
that is, ZILLA is the fiery Defire which forms itfclf in the human Property into a Sub- 

ftance of Sulphur and Mercury, and brings itfelf forth with its Spirit out of the Sub- 
fiance into a Contemplation and vifible Appearance, in which Underftanding Man has 
found out the Art of Metals. 

43. For the Sifter of Tubal-Cain was Naci*a: Here lies the precious Pearl, Dear Mat 
ters: * NAEMA is heavenly in her Property, clothed with her external Vefturc, fo that Naamah. 
you do not know her; for the earthly Man is not worthy of it, for hcrEfience is virginal, 

a Virgin of Purity j it points in one Part at the inward new Man, viz. the Sifter of the 
fulphurean Man ; and on the other Part it fignifies the grofs Metal of the Earth, and 
alfo the precious Metal, viz. Gold and Silver. 

44. For Tubal-Cain is the Brother of Naema, they lie in one Womb; but Tubal-Cain* 
is of this World, and Naemd is a Virgin bidden under her Brother i and herein the two 
fold Earth is underftood, viz. in a twofold Property ; one heavenly, and the other grofs 
earthly, viz. an Eflencc out of the dark World s Property, and an Eflrncc out of the 
light World s Property: And thus alfo it is to be underftood in Man-, for by the Pro 
perty of God s Anger, viz. by the dying of the earthly Man, Naeraa becomes manifeft. 

45. Why does Mofes add the Name Naema, and yet fpeaks nothing either of any that 
(he brought forth, or that fhe married. Anfwer: Becaufc that in the Regeneration the 
natural Generation ceafes\ the new Virginity in the Spirit of Chrift does not produce any 
Creature more, but they muft all proceed out of the firft Center and Stock, fo that they 
may be all one Tree-, and by the Fire the Metal, viz. the Virgin, which is Tubal-Cain s 
Sifter, is made manifeft. 

46. The Name TUBAL-CAINhzs an excellent Underftanding in ir, for it (hews how 
the fulphureous, mercurial Wheel opens itfelf in the Birth and Generation of Metals^ 
and alfo in the Original of Life ; for God fubje&ed all Things to Man, and gave him 
all Things for his Delight and Play; therefore Tubal-Cain mult open and difcover him- 
fclf in the human Tree, that fo they might undirftand it: Hereby we have figriificd 
enough to thofe that are our Schoolfellows. 

47. * And Lantech f aid to bis Wives Ada and Zilla, Hear my Voice, ye Wives of Lamech, ty er f e 23,24. 
and mark what I fay \ I bavejlain a Man to my Wound, and a young Man to my Hurt. If 
Cainjhall be avenged Seven-fold^ truly Lamecb Seventy and feven Fold. This is a wonderful 

ftrange, and marvellous Saying. Who would undcrftand what][the Spirit fignifies here, 
without it sown peculiar Explanation ? I ferioufly admonifh the Mocker to leave our 
Work here unccnfured, for he under/lands not our Spirit and Senfe. 

48. Lamecb*fays 9 that bejlew a Man to bis Wound, and a young Man to bis Hurt. This 
Man is Alcl, according to the outward Humanity of the Kingdom of this World; and 
the young Man is the Image of Chrift proceeding from the Virgin-like Line, out of the 
Seed of the Woman in him: The Man he flew, to his Rebuke, viz. to an incurable 
Wound, and the precious yoitng Man y in the Man, to an Hurt, which would gall and 
trouble him, as an evil Hurt, Bruife, or Boil, in the Confcience of Sin; for the Wrath 
of God wrought in this Boil, and the Wound, being a great and woful Hurt, might 
not be healed ; for the Curfe of the Lord went forth out of this Boil into the Wound^ in 
which the Earth was curfed, fo that the human Dominion became a Valky of Mifery. 

49. For Lantech faw the fore Wound, and returned ; and thereupon he took two 
Wives, that is, a twofold Will into his Mind for his Government, whereby he would rule 
upon the Earth, viz. one went forth from Ada. inro the grazing and keeping of Cattle, 
and the hard Labour of the Hands for a temporal Livelihood, wherein he found the 
Curfe and Wound > and the other went forth out of the Branch ofZ/VAz into the Earth 
after the Metals, to make ufcfui Tools and Jnftrumeuts for the Tillage and Hulbandry 



How the Adamlcal Tree has fpread forth itfelf* Part I. 

of the Ground, and for other Ncceflaries; and fo he found in the Metals the rufty Boil 
and Sore in their metalline Nature-, for the precious Tintfure, or the fair Bloflbrn of the 
Earth, was bidden in the Curie, viz. environed and befet with an evil Boil and Sore. 

50. Now Lamecb knew the woful Hurt, and faid, Hearken, ye Wives of Lamecb, and 
mark what I fay, he would fain exprefs the Hurt and Damage-, he faw back again into 
the Tree of Man, and confidcred the Revenge of God, which had laid hold of Man s 
Life, and faid, Cain Jhall be avenged Seven-fold, and Lamecb feven and feventy Fold-, for God 

Tir. 14, 15. faid alfo to Cain when he flood and cried, Thou drivfft me out this Day from ( tie Face cf 
r Or from the ffa Earth; and it will come to pafs, tbat vubofoever findttb me will flay me: {But the Lor A 
Land and j a ^ fQ foj m ^ jyhofoever Jlayetb Cain, Vengeance Jball be taken on him feven Fold, and befet s 
Mark on Cain, that none Jhould kill him. 

51. Thcfe are mod wonderful and hidden Sayings, Cain /hall be avenged Seven-fold, 
and Lamecb feventy and feven Fold. Why (hall Lamech be avenged feventy and feven Fcld, 
and Cain Seven-fold? Who has done any Thing to Lamecb? Here the Spirit points out of 
the Center of the human Lite upon the Time which was to come, intimating, how it 
would afterwards go with Man in this Wound, when Men fhould multiply and incrcafr, 
and make to.themielves Kings, and Princes, Dominions and Governments; that the Wrath 
of God would alib forcibly cxercife iifclf in Man s Will, and even open and difplay itfelr 
in the human Life and Dominion. 

52. Now if a Man would underftand what Lamecb fays concerning the Revenge, then 
he muft look upon the Center; for the Life of all Creatures confifts in feven Degrees or 
Properties, as it is above clearly mentioned: Now Adam was the Stock; for Adam and 
Eve are one Tree, from the Parting and Divifion of which Evil and Good arofe ; and 
Cain was the firft Twig which fprung forth from this Tree, wherein the Seven Properties 
of Life put themfelvcs forth out of the right divine Order and Harmony in the Life, 
and deftroyed the Image of God ; which was occafioncd by the Devil, who urged him on 
alfo in the divided Properties to the Brother-ftaughter, ib that he flew Abel: Now God 
faid, Cain/Jjall be avenged Seven-fold, if any onejlays him - 9 . and befet a Mark on Cain, tbat 
none Jbculd kill him. 

53. The Devil had folded up himfelf in the Wrath of God, and cunningly infinuated 
himfelf into the Seven Properties of Life, feeing they were departed from their mutual 
.harmonious Accord, and he would be Lord in the Place of the Spirit of God in the Lite 
of Man, and would wholly murder and flay the Life as to the Kingdom of God; tbirt- 
fore God fct a Mark with the Prvmifc of the Covenant therein, fo that none could flay it. 

54. For Cain did not cry out only for fear of the outward Life, but he feared that his 
right Eternal Life might be fhin, that his Life fhould be wholly blotted out from the 
Pace of God ; for he cried alib and faid, Lo ! tbou drivefi me cut this Day from off tbt 
Earth ; and I muft bide myfdf from thy Face ; and I muft be a Fugitive, and a Vagabond in 
the Earth-, audit -joill now come to paft, tbat who/sever findetb me will flay me. He cried out 
.for fear of being killed, and was lore afraid, and yet there was no Man befides him upon 
.the Earth, but only his Father Adam, and without doubt his Sijhrvihom he took to Wife. 
: 55. Cain feared the Spirits, who had moved him to flay his Brother, that they would 
.alfo kill him ; for he fays, / muft be bid from thy Face: Now this was not in any external 
Manner, but in an internal; forGod dwells not in the View of the cutwtrdEyes, but in 
the inward fpiritual [Viftox\] therefore God laid, Wbofower kiiletb Cain s Eternal Ufa 
-Vengeance Jball be taken on him Seven-fold-, and he fet the Mark of the Covenant on his 
Life, fo that no Spirit in the Wrath could murder it; for he was a Twig out of the Tree 
of Life. 

. 56. Though the Seven Properties of Nature in him were departed from their mutual 
Accord -in. each other, yet he was not the/0/* Caufe of it, for he had fo received his Life 



Chap. 29. How the Adatnical Tree has fpread forth itfelf. 151 

from Father and Mother in the divided Property, and therefore the Grace parted as well 
upon him, as upon Abel, except only that Abel proceeded out of the other Line; but the 
, Ccnrer of the Soul was alike to them both-, but the Motion in the Seed was unlike \ for 
they were the two Types of the World, viz. Cain the Type of the Selfhood in the 
Wrath, and Abel the Type of the Rcfignation of Life ; where, from the Refignation, 
another World fprings forth through Death out of the Center. 

57. Not that Cain was born to Deftrudion, but that evil-awakened Property in the 
Difllmilarity, viz. the Soul of the outward World, broke forth forcibly in the Seed, and 
took the Center of Life into its Power; and therein God fet a Mark, viz. his Covenant, 

I that the Murderers fhould not flay the Soul s Life. 

58. But if it fhould fo come to pafs, that the own peculiar Will would give itfelf to 
the Murderers, then the Life of Cain fhould be avenged Seven-fold, that is, through all 

the Sn ffi Properties-, and the Free-will which flays the * Life of God, which was in the * John i. 
Word, fhould be rebuked and punilhed /even-fold through all the Seven Forms of Na 
ture, both temporally, and eternally; and this is the Meaning, Whofcever kills the Life* 
[that is,] what Free-will foever murders its Life, Vengeance fhall be taken on it eter 
nally, in the Seven Properties of the dark World. 

59. And in this PJace we are further to confider rightly of the great Myfteries-, for 
the Seven Properties of the human Tree, producing and manifefting the Life of the 
Wonders of God, had now fpread forth themfelves even to Lamecb \ the Dominion of 
the World was now wholly brought forth with Lamecb in Nature : For Lantech was the 
Srjtntb Man in the Root of the Wonders arifmg from the firft Stock ; that is, Adam 
was the firft ; Abel belongs not to the Line of the Wonders, but to the Regent-ration ; 
Cain was the Second in the Line of the Wonders, Hanocb the Third, Irad the Fourth, 
Mabttjacl the Fifth, Methufael the Sixth, and Lamecb the Seventh. 

60. Now Lam:cb fprang forth from Cain s Root out of this Line of the Wonders of 

Gad; and he was an bonejl, upright Man, but was * environed with the Spirit of the h Taken, or 
Wonders; and he looked back upon the Wound, and alfo upon the J Sign of Grace in befet - 
the Covenant, and knew certainly that even now the Spirit of the Wonders fhould be Or Seal * 
fully brought forth, and manifcfled in the human Life; whereby all Arts of the World 
Ihould be found out. 

61. And he faw alfo forwards, how it would fall out in thefe Wonders of the World ;- 
how his Children would introduce his Life, which they fhould receive from him by Pro 
pagation, into a Babylon of Folly, and corrupt the fame: And hereby alfo he looked 
efpecially upon4he Word whence the human Life was fprung, and how the Life in the 
Spirit of the Wonders of the World would introduce itfelf into a Seven and Seventy-fold 
^yord of Languages, and Nations, as came to pafs at Babel, and how the Free-will of 
Nature would go aftray from the only God, and be corrupt, and that it fhould be avenged 
fatn-and-feventy-fcild ; that is, every Tongue and Speech fhould be avenged in tbe An 
ger of God, and for this Reafon, becaufe they would corrupt Lantech s Life which they 
received of him by Propagation ; and this the Wrath of God would avenge in the Free 
will of his Children, divided into feveral Speeches. 

62. For the Spirit faw forwards how the Free-will would give up and addict itfelf to 
Selfhood, and apoftatife from the 0;//y God, and how the Anger of God would feize upon 
^d confound the natural Spirit of the Wonders in Man, viz. the Soul of the outward 
World, from whence the Great Babylon of Contention about God s Being and Will. 
would arife; and this the Spirit faid fhould be avenged Seventy and Seven-fold in Lamecb. 

63. For this was a Seven and Seventy-fold Racba [or Avenging] upon the Word of 
the Underftanding in the human Life, that out of one only fpeaking Word and vital Spi- 
"t> a Seventy and Seven-fold Tongue (viz. a Confufion of the Underflanding) fhould be 



. How the Adamkal Tree has fpread forth iff elf. Part I. 

made; before, the Understanding laid in one Sound, [Voice or Harmony,] but now the 
Racba came into it, and confounded and fluttered it into feventy and feven Parts. 

64. For the human Wheel of the Sound or Underftanding was turned round, and the 
TV/* Forms of Fire, wherein Time and Eternity conQft, opened themfelves in every 
Form of Nature; which vs*s feven times Ten, which make Seventy, whereto alfo belongs 
the Center with its Seven unchangeable Forms of the eternal Nature; which arc together 
Seventy and Seven. 

Mr/ltrium 65. And herein (dear Brethren) lies the k grand Myjlery: If you were not clothed with 
Magnum. the Garment of the contentious Languages, then we would be bold to declare fomethino 

more in this Place to you ; but you are yet aJl captivated in Babel, and are Contenders 

| Or Mean- about the Spirit of the Letter, and yet have no Underftanding of the fame; you will 

" alfo be Doctors and learned Matters (forfocth) but yet you underftand not your own 

Mother-tongue-, you bite and devour one another about the Hujk of the Word, wherein 

the living Word forms and amafies itfelf, and you neither defire nor underftand the living 

Word; you fpeak only out of Seven, and out of Seventy and feven, and yet you have the 

Or the un- Word in one Number, wherein the n whole Underftanding is contained; you have it 
^"Ijnding moving upon your Tongues, yet you cannot comprehend it. 

66. And the Reafon is, that you will only fpeak out of Seven, and feventy and feven, 
viz. out of the Wrath, which has divided the Tongues, and avenges the Life of Lamtcb 

or enter feventy and fcven Times in your Tongues and Speeches: But if you would n go to the 
* nt0 Center, and open your Eyes, then you would fee how the Babilonical Where leads you 

captive by her String, and how (he has fet hcrfelf over the Life of Man with feventy and 
ftven Numbers, and has wholly hidden our Sifter Naema with the Numbers, that the 
Beaft of the Numbers might reign and rule in the Wrath of God over the Life of our 
Sifter Naamab. 

67. But we have heard a Watchman fay, Away: The Beaft with the Whore which 
flood upon the Earth in Naamab s ftead is quite falkn, and given to the Prcfs of the 

Vengeance. Seven-fold Racha in the Seventy and feven, &c. 1 he Racba arifcs up in Lamecb, and 

goes through the Siventy and feven; and this none can hinder. AMEN. 

68. For Naamab fhall be manifefted to all Nations, Tongues, and Speeches; and even 
then out of the Seventy and feven there finll be but one Word of Underftanding ; for the 
Life of Man proceeded from ONE only Word of God, and has formed and divided it- 
fcif in Selfhood in the Spirit of the Wonders of the World, into Seventy and feven Pro 
perties of the only Word : Now comes the Time, that the Life s Beginning fhall again 
enter with the Spirit of the Wonders and Speeches into the End, viz. into the Begin- 

Or before, ningv and therefore the Child of the Wonders, which has given itfelf forth p in the Sight 

of God, muft be made man if ell in the Unity. 

69. And feeing that the Free-will has given itfelf into the Vanity of the Speeches, 
and the Multiplicity of the Powers, and defiled and (lain the Life of the only Word, the 
Racba proceeds forth from the murdering Spirit through Seventy and feven, till the Bcaft 
together with the Harlot be confumed, and devoured with the fire of God s Anger. 

70. And then Tubel-Cain finds his Sifter Naema in golden Attire, and Ada rejoices in 
her Son Jabal, who is an Herdfman : For Laixtcb has again found his Children which 
he left in the Racba \ and the Pride of Self, and alfo the Craft, Deceit, and Subtlety of 

1 Or for. the Serpent ccafes: * Then every Bcail fhail cat its own Pafturei the Time is near* 
HAlLELU-JAfL 



Th: 



Chap. 3 o. Of the Line of the Covenant. 153 

. . 

The Thirtieth Chapter. 
Of the Line of the Covenant. 



f. J OycsUow"^ H E Line of the Covenant is not fo to be underftood, as if the Covenant 

fell only upon this Line , no, the Covenant 4 befalls the only Life, q p a fl- cs ap . 
which was in the Word before the Times of the Humanity: The on, belong* 



o^iuv, wi v<.v pafles only upon the Manifeftation in the Flefh , in to or I3 
which Line the Word in the Covenant would externally manifcii it- up( " 

felf in the Flefh : But the Spirit, proceeding from the Center in the 
Covenant, falls as well upon Cain s Line, as upon Abel s ; yet in Cain s 
[Line] in the Spirit, and in Seth s in the external Month, [or Manifeftation,] viz. in the 
formed and conceived Word, that is, in the Office and Miniftry of Teaching and Preach 
ing: For Setb was fprung forth according to the Spirit, out of the Covenant, where the 
Spirit moved itfelf in the incorporated Word in the Covenant; and Cain was compre 
hended under the Spirit of Nature. 

2. For by Cain s Line the Arts were brought forth to Light, which were a Wonder of 
the divine Wifdom, Contemplation, and Formation, viz. of the formed Word through 
and in Nature-, and in Setb the Word was brought into a formal Life,wz. into zfpirifual 
Contemplation, wherein the Word of God beheld itfelf with the Wifdom in a Ibiritual 

1 Image; and in Cain s Line it beheld itfelf in a natural formed Word ; and /<?/ ferve to Form, or 
fct forth the wonderful Deeds of God. Fi S ure - 

3. Not as Babel judges, that God out of his Purpofe and determinate Counfcl has thus 
fredeftinated and cbofen one Part of Men in his Anger to Condemnation, and the other 
Part to Life: They that fo judge are yet under the Number Seventy and feven, in the 
Multiplication of the Word ; for the Promifc was given to Adam before Cain was con 
ceived; the Covenant touching Grace refted in Adam and Eve-, but the Spirit of Sanfti- 
fication, and Regeneration by Chrift, paflcd only upon the Seed of the Woman, viz. upon 
the Seed of the Kingdom of Heaven which was fhut up; that is, upon the Light s Tinc 
ture, upon the Matrix of Venus, wherein Adam, when he was Man and Woman, mould 
have propagated himfclf in peculiar Defire and Love, which, feeing it could not be, [by 
Reafon of Adam s ftrong earthly Imagination,] was taken from Adam, and made into a 
Woman. 

4. But whe*n the Woman became earthly, the heavenly Part of this Matrix [which 
was for the Production] of the heavenly Birth, was fhut up in Death, into which Matrix 
the Word of God again incorporated itfelf with the Covenant, to open and manifcft him- 
fclf in this Matrix with a living and heavenly Seed, and to dejlroy the Power of Death. 

5. For the Word would not open itfelf in the^formed Word of Nature, viz. in Cain s 
Generation, but in the difappeared heavenly Ens; and by the fame revived and requick- 
ened heavenly Ens, that is, by the Woman s Seed of the heavenly Part, it would bruife the 
Serpent s Head, viz. the Devil s introduced Defire in the Wrath of Nature, that is, 
overcome the Wrath [and Curfc of God] in i4ie Generation of Cain and Seth. 

6. The Word in the Covenant opened itfelf in Setb and Abel, it being as the Voice of 
the Teacher, and Cain s Generation mould in its Life receive this Voice, and imprefs it 
into its Life, fo that it might produce the New Regeneration; but that many of them 
have continued in Death, and contemned this Voice, is owing to the Free-will, which luf- 
fered itfelf to be held by the Devil in the Anger of God, and flill to this Day doesfuffer 
ilftlf to be held, in that the Cainical Will loves Nature and Self too much. 

VOL. III. X 



- Of the Line of the Covenant. Part I. 

7. For if the Free-will of the Soul will apprehend the Word in the Covenant, then it 
muft die to its natural Self hood, and felf-ful Will, and be wholly refigned to the own Will 
in the Covenant, that it may with its Defire follow the Word and Spirit in the Covenant, 
as the fame does lead, guide, and move it. 

8. And this Cain is very loth and unwilling to do ; he will be a felfifh Lord, and with 
the Defire figures and mapes a Monfter, and an evil Beaft in his Free-will, which does 
not refemble the firit Image of the formed Life in the Word of God : Now againft this 
Beajl the Words otCbrift are directed, when he fays, Unkfs you be converted, find become as 
Children (that is, unlefs you depart from, and utterly difclaim tke Will of the Self-gene 
rated Beaft, and enter again into the Form of the firfl Life) you cannot fee the Kingdom of 
God: Alfo, you muft le born again of the Water of the heavenly World s Efience, and of 
the fame holy Spirit proceeding from the Covenant, otberwife you cannot fee and behold God. 

A**"- 9. This evil Eeaft of the Godicfs Form \spredejlinated to Condemnation: But the Cove 

nant is in the Life; if the Free-will refigns itfclf up to the Covenant, then Chrift arifes in 
his Humanity, out of the Covenant, in the Life; and even then the ftrange Beaft^/rj in 
Chrift s Death) and the Will forms itfelf again into the firft Image according as God 
created it; and this is not appropriated only to Setb, but to Adam s Life, viz. to the only 
Life of Man which was in the Word of God, and pafies from one upon all, as all Branches 
in one Tree receive Sap from the only Root of the Stock. 

10. But the Properties of Nature, viz. of the natural Life, have brought thcmfelves 
Out of Adants Stock into fundry Boughs and Branches, whence the Alultiplicity of Na 
tions, Tongues* and Speeches is rifen ; but the Life is only One, and the Covenant in 
the Life fprang forth from the Root of Life, viz. from the Word of God, out of which 
the Life came upon all, even as the Sin, viz. the Fall and Apoftacy, patted upon all, 
none excepted: For the Children of Seth were concluded under Sin as well as Cain s-, 
f Or, the but the Covenant f with its Manifeftation pafied upon SETH\ for his Name fignifies, in 
open and out- t | )e Language of Nature, a forth-breathing Spring out of the Life through the frft Center 
ftftatioiHjf" f l lc SouU wherein the Word of God would open itfelf through the Life. 
the Cove- I * And Mofes fays, Seth btgat Enos, and then began Men to preach of the Name of tbe 

rant. Lord\ for the Name ENOS fignifies, in the Language of Nature, a divine Lube t through 

G i. 4. 26. the Life, wherein the formed Word would behold itfclf in the Sound and Voice of the 
Life; therefore, the Spirit of God began to teach out of the Covenant, through the Life 
of Man, concerning God, and his EfTence, and Will: This was the Beginning of the 
divine Contemplation through the formed Wifdom in the Word, where the Word beheld 
itfelf through the Wifdom of the formed Human Voice. 

12. And as the Life formed itfelf by Cain s Line, through the Wonders of the formed 
Wifdom in Nature, with all Manner of /Iris, and Works, and alfo Dominions, Govern 
ments, and Orders, and introduced them all for the fetting forth of God s wondrous Deeds 
and Ads, viz. to a Contemplation of Evil and Good, Light and Darknefs; fo likcwife 
the Spirit of God brought forth, out of the Line of the Covenant in the manifeftcd 
Word, the Wonders of divine Holmefs, Truth, Righteoufnefs, Love, and Patience, and 
by the Preaching of the formed Word declared what the holy and jpiritual Kingdom of 
God is. 

13. In Cain the Kingdom of Nature was reprefented, and in Abel and Setb the fuptr- 
natural divine Kingdom : Both ihefe rofe together, and went ail along one in another to 
the Kt-monftrance or Contemplation of the divine Lubet in the formed Wifdom ; and each 
put itfelf forth in an efpecial Manner into its vifible Appearance as a Wonder. 

14. For from Adam even to Lamecb in the Line of the Wonders there are feven Ge 
nerations; and in the other Line, viz. in the Line of the Covenant from Adam to Enotb, 
are alfo feven Generations ; Enoch is the Eighth, viz. a Beginning of the prophetical 



Chap. 30. Of the Line of tie Covenant. 155 

Spirit; for in the firft fcven Generations the Form of the fpiritual Kingdom, proceeding 
from the Life s Tree, was fet forth. 

ic. Adam was the Stock, for his Life takes its Original out of the Word: But feeing 
the Life of Nature in him predominated over the Life in the formed Word, and would 
have the fuprcme Dominion, and obfcured the Life proceeding from the Word, the Word 
itfelf freely gave itfclf with a Covenant to be a Life therein, and fet forth its Figure in 
Abtl, how the natural Life mould and mull be broken ; and the Word of the divine 
Power mould ao^in fpring forth afrefti out of the firft Life. 

,6 Thus Abel was the Figure of the Second Adam, Cbrijl, and therefore he muft be 
(lain for the Covenant s fake; for Chrift mould kill the exalted, haughty, natural Will, 
and bring forth a new one-, and therefore Abel alib mould not beget any natural Child ; 
otherwife it had been ftrange to Nature: For they mould all proceed out of one Stock, 
and the \Vord would fpring forth anew through the only Tree in the Covenant, that io 
the Children of Grace might be brought forth out of the Tree of Nature, as the Dew. 
cu( of the Day-breaking. \ r 

17 For thus alfo the Figure of theNew.Birth was reprefented out of theS/*; namely, In - 
the Line went forth out of Adam; he was the firft, Abel the fecond, Setb the third, 
Enos the fourth, where Men began to teach of the fpiritual Kingdom : " KENAN the Or 
fifth, which fignifies, in the Language of Nature, a going-forth, re-conceived Lubct 
Define of the divine Contemplation, in which the Word Taught formed itfclf, viz. in 
Prayer, and in the Will s Defire, and alfo in their Offerings. 

18. MAHALALEEL was the fixth, and fignifies, in the Language of Nature, an An- 
gelical Form of an Angelical Kingdom, where the Spirit typified and pourtrayed the 
Kingdom of Chrift in this Name. 

19. JARED was the feventh: By this Name is underltood, in the Language ot Na 
ture, a Priejl or Prince of the Spiritual Kingdom : For as Irad mould be the Regent or 
Ruler in the Kingdom of Nature, fo Jared mould be the Regent in the fpiritual King- 
dom ; for out of Jared came the Office of Mofes ; and out of Irad proceeded the King 
dom of worldly Principalities, and formed Governments and Dominions. 

20. But the Language of Nature (hews very clearly, that Jared is only a Type of a 
fpiritual Kingdom -, for the Name carries forth the Cherub along with it through the 
Word ; for the fpiritual Kingdom upon the Earth was all along captivated in the Wrath 
of God till Chrift, who defrayed the Anger.. 

21. The Office of this Jared is twofold; externally it is the Figure of the fpiritual 
Kingdom, bound with the Wrath of God; and internally it is the true holy Kingdom, 
which the Penitent Man receives or takes Pofleffion of: Outwardly it is Mofes, and in 

wardly CM ft. ITM 1 

22. From this outward Kingdom the great Mother of the Babylomcal Whoredom is 



Text, the 



. 

rifen, in the Kingdom of Mofes among the Pbarifees, and in the Kingdom of Chrift 
among the r verbal and titular Chriftians, who do all only boaft, and glonoufly let up 
chemfelvcs in the Figure, as an Idol, and appear as if they were the holy fpiritual King- Letter cr,,r, f 
dom ; but the Cherub carries forth the Sound through their Word, as a Confonant of the 
wrathful Anger of God. , 

23. And therefore they muft contend about the Kingdom of God s Will ; for they have 
not the Spirit of the inward, fpiritual, heavenly Kingdom, but only the Voice out of the 
Figure, where Eril and Good are in conteft-, they have, and ufe the Letter, but as an 
empty unprofitable Inftrument, as a Figure of the fpiritual Form: For thus alfo the Spi 
rit reprefented it by the Name Jared, as a mixt Kingdom upon the Earth, whereby the 
inward, fpiritual, .new-born Children mould be exerctfid and proved. 

.X. 2 



156 Of the Line of the Covenant. Part \. 

24. And by this Form it fignified and foretold how that the greatcfl Part in this fpiri- 
tual Office would be taken in the Sword of the Cherub, and that their Office would be cut 
off by the Cberub from God s Holinefs, and given to the fpiritual, eternal Kingdom or" 
the Anger. 

25. For as Lantech in Cain s Line took two Wives, viz. two Wills, and confirmed his 
Kingdom therein, and at laft brought forth [or pronounced] the Seventy and Seven-fold 
faicMy proceeding from the Center of Nature (even from the feven Properties) upon 
the Murder of the Free- will, which would murder and flay his Life in many, fo likewife 
Jared carries two Wills in his Nature s Name, viz. one into God s Love and Merc) in 
ihe Covenant, and the other into the Figure, in which the Anger of God riles up ami 
carries the abominable Idol (the Belly-God) along with it; which is here deciphered a.v.i 
)>aimed out to the Life. 

26. And Mofis fays further, Jared begat Enoch. Here the great ant! wonderful Gate 
does open; for out of Jared^ viz. out of the Kingdom of the Wonders, the Prophet muit 
arifc; for the Prophet is the Mouth of the Kingdom: He fhews what the Kingdom is. 
and how it is taken and apprehended in the Evil and Good, and what the Event and 

1 Or theMid- End of all things lhall be ; alfo he declares and points out the Means, how the Turla 

^Ic.o /z.what h as apprehended the Life, and denounces fevere and earned Threatenings concerning 

and afted by God>s An cr how lhe Sword of the Clicrub will cut off the/*//* [Man or Prophet.] 

the Turla in "2-7 IlENOCH fignifies, in its own Speech, as much as a forth-breathed Breath of the 

the Wonder divine * good Pleasure, which has in the Time thus beheld itfclf with the Out-breathing 

ror l^b- n a Form-, which Power of the Breathing-forth does again draw the formed Breath into 

itfelf, and only gives forth its Sound, as a Voice of the divine Will: And, firft, it points 

at a Twig, fpringing from the Line of the Covenant, viz. out of the internal PriefUy 

Office, out ot the holy divine Lubet of the Wifdom of God, out of Jehovah \ the Spirit 

would comprehend the dcepeft Love in Jebovab in one Name and Word, which is called 

Jeftts: But in the mean Time it did thereby play in the Time of the Figure, in the holy 

Wifdom, in the Line of the Covenant, as with an internal hidden holy Kingdom, which 

he would manifeft /";; the Fulnefs of Time. 

2H. Secondly, it fignifies the Power of the formed Word, viz. the Perfbn, or the Bcdy 

out of the Linus of the Earth, [viz.] of the heavenly Part of the Earth ; intimating that 

this Body fliould be taken into the holy Word,, and tranflated from this Earthlinefs: As 

the Light docs withdraw and fwallow up the Darknefs, fo likewife the good Part of the 

*Text,(lioM, true Humanity in Adants firft Image b lhall be tranjlated, [extracted, or drawn forth,] 

or s to be. ^y ^ \Vord out of the Earthlinefs v and arife out of the Earth; which Enoch s Trtxfti- 

thn from this World points out and fignifies. 

Not*. 29. Thirdly, it fignifies and points at the Prophet, viz. the Voice of the divine Luher, 

which declared and let forth the Kingdom of Chrift, and allb the Kingdom of the Won 
ders in their future Tranfaclions and Junctures of Time; for the prophetical Voice did 
manifeft itfclf again out of the fran/lalton* and foretold and fignified out of the Eficnce 
of the Spirit, viz. out of the moft fpiritual Kingdom, that is, out of the Human shgtliizl 
Kingdom, through the Soul s Spirit; and then alfo from the whole Body of the King 
dom, viz. from the Nature of the Wonders, from the Limns of the Earth, and of the 
Stars, [it fct forth both from the fpiritual and corporeal Kingdom] how the outward 
Kingdom of Man mould afterwards arij e in this World s Exiltence, and what ihouU 
happen and come to pals therein. This the inward, ho!y, omnifcient Spirit fignifies, 
* Or by, through c the cut-war d^ viz. through the Wonders of the Pregnatrcfs, [or Mother] 
of the outward Beings, viz. through the Spirit of the outward World : For the ; ;;:t f j/"- 
Spirit viewed itfclf through the formed Wifdom of God, and contemplated and beheui 
it ft If in the formed Spirit of the Wonders: This the Name Enoch fignifies to us. 



Chap. 30. Of the Lme of the Covenant. 

30. Now the Spirit in Mcfis does further itemonftrate, and fays, d Enoch was 65 Tears A Cm. $. 21. 
old, and be begat Mftbufalab ; and after be bfgat him, be continued in a divine Life three 

hundred Tears, and begat Sons and Daughters : So that the whcle Age of Enoch was three 
hundred fixty and five Tears; and feeing he led a divine Life, Gcd took him away, and be 
was no more fern. Here the Vail hangs right before the Face of Mofes, by Reafon of 
the Unworthinefs of Man : And the Spirit fignifies very clearly in JVJofes, if we had but 
the Eyes of our Underftanding open,, when thefe Myfteries fhould be manifefted [or ful 
filled.] 

31. But feeing the mod High has freely granted us by his Counfel to underjlarid this, 

we will, fo far as we e dare, fomewhat unfcld thefe Myfteries to our School-fellows, and As we 
(hew the precious Pearl to the Children, and yet with all fulTer a Belt to lie before our ought. 
Defcription, that the falfe Heart (hall not enter into it; but we (hall be fufficiently and 
fundamentally intelligible to thofe that are ours. 

32. Mofes points, in each Degree in the Lines, only at one Pcrfon, which he alfo fets 
into the Line through which of the Spirit of Wonders goes; afterwards fay.s Mofes, And 

bt yet livid fuch ( a Time, and begat Sons ar.d Daughters ; of which he fays nothing any <" Or fo long, 
further: Thereby he would intimate and fignify to us the Spirit of Manifeftation of the 
Wonders of God in each Line; their Age, which the Spirit fets down, denotes the Times Note. 
bow long each Dominion and Governmentrboth the worldly, and fpiritual [or ecclefiaftical 
Kingdom] (hould ftand in its Form and Structure; that is to fay, how long each g pre- i Beginning, 
vailing Monarchy of the fecular and worldly Power and Dominion (hould continue, and fo growing. 
Jikcwile of the fpiritual Monarchy. 

33. And thele b Monarchies of the Wonders are immediately reprefented out of the h Or Mo- 
firft Twigs, fpringing from the Beginning of the human Tree; that is, they are fet forth narchs. 
in each Line in feven Numbers, from Adam through Cain even to Lamech; and in the 

other Line, from Adam to Jared: By which Numbers and Names the Spirit points in 

each Line, eJpecially v&fevcn, of the forth-proceeding Properties of theTree, and Powers 

of the Wonders; intimating how the Powers of the Wonders (hould afterwards bring 

themfclves into Governments, and how one Figure (hould crije out of the other, and how 

one (hould deftroy and break down the other, and Jet forth out of the DeftrucYion another 

form as it has been brought to pafs in the > fpiritual and worldly Governments: For al- J EccJefia/li- 

ways the worldly Government is to be underftood with the fpiritual; for the outward " and 

formed Word in the Dominion and Regimen of Nature does evermore fet forth its em P ora 

form by, with, and in the fpiritual [or ecclefiaftical] Form, [or Manner of Difcipline ;] 

therefore obferve and mark here with precife Exatlnefs. 

34. There^are feven Times appointed to proceed from the Tree of Life in the Word 
of Power; the firjt proceeds from the pure Life of Adam; for before the Creature, the 
Life was in the Word, whence it was brought pure into the Image; this continued till 
the Fall: From this pure Life fprings forth a Twig in the inward [Kingdom,] this fame 
was Abel, but feeing the Fall hung on him externally, this fame pure Life was carried 
through Death into the holy World: This fignifies and points at the Kingdom of Chiift, 
who ihould bring us through Death into the pure Life. 

35. Thcfccond Time begins with Sctb; for Mofa fays, that Adr.m was an Iluudred ar.d 
tbirty Tears old, and begat a Son in bh own Libencfs, and celled him Seth: Underftand, he 
was (lich an Image as Adam was after the Fall, and was fet in the fpiritual Line of the 
Wonders, and Cain allb with him in a worldly, natural Line of the Wonders, for bothk k s ecu j ar ar ,<i 
Kingdoms go together: Setb s Time continues till the Deluge, and bears the Supremacy Kcc. efiaAicaW 
even to die Deluge or. Noah s Flood. 

36. The third Time begins with Enos under SetWs Time, and carries forth itfelf all 
as a fpiritual Mnijlry, or Knowledge of God, under Setb s Time as an hidden 



158 Of the Line of the Covenant. Part I. 

Kingdom, and continued u\\ Abraham, to whom the Covenant of Cbrijl wai cftahlifhcd 
in the Fit ft. 

37. The Fourth Time begins with Cainan, which is the fpiricual Form, in Prayers and 
fpiritual Offerings, wherein the Word formed itfclf in the Wifdom, and carried itfelf 
forth all along under Setb\ and Enos s Time, and manifefted itfeU with Mofes\ like as 
EM S Time was firft truly manifefted with Abraham with. the Promife in the Covenant; 
this Time of Cainan continued in its Manifeftation and Dominion under Mofes uJl Cbrijl 
in the Flejb. 

38. The fifth Time begins with Makalalcel; and it is the Reception or Formation of 
the Angelical Form, viz. of the new Regeneration out of the Covenant, and goes fccretly 
all along under the Miniftry of Enos, under Seth and Cainan, in the Word of the Pro 
mife, through all the three Times, and manifefted itfclf with the Fulfilling of the Co 
venant in the Humanity of Chrift, where the true Mabalaleel and angelical Image l 
which difappeared in Adam, was again manifeft in the Humanity of Chrift. 

39. Thcfatb Time begins with Jared, which is ike fpiritual Pricfthood under the ex 
ternal, where outwardly Sttb, Enos, Cainan, Mabalaleel, were in their Times in their 
Orders, [or outward Forms-,) as the Miniftry and Preaching of Enos concerning God 
and his Being and Will; fo likewife the Preaching of Abraham concerning the Covenant 
and Circumifion ; alfo Mofes with the Book of the Law. Under all thefe the inward 
Pried Jared went along hiddenly : Inwardly this fpiritual Prieftjiood is Cbrijl in the new 
Man i and outwardly, in the ielf-electcd Priefts, it is Babel. 

40. Thisjixtb Time began in the Kingdom of Chrift, after the Death of the Apoflles, 
when Men cbofe themfclves Teachers out of Favour and outward Refpecls; that is, it 

Or Vail, did even then firft open itfclf out of the * Hiddennefs of the Shadow, and put itfelf forth 

in the Churches of Stone, where the Church flood in/lead of the holy Temple of Chrift: 

Then, indeed, the holy Jared, viz. Chrift s Voice, ruled in Chrift s Children internally \ 

but externally the Cherub with the Sword did only bear Rule ; for the outward Authority, 

which thefe felf-elected Priefts manage, is the Sword of the Cherub ; which is fignificd 

1 That is, in J n the Name Jared\ which powerfully forces itfelf all along in the Word, in the Lan- 

^ d ,gua g e of Nature. 

Language of 4 This/x/A Time is hidden and manifeft; it is known, and alfo not known : For 
Nature docs Chrift faid, My Kingdom is not of tbis World. So that this Time has been forced to pafs 
emphatically away as it were in a Myjlcry under Anticbrift, where inwardly in the Children of God 
theSwc-d h of Cliri ^ Kingdom has been manifeft, but in the reft (who have alfo lived under this 
the Ch -lib Time, and have been called Chriftians) Babel and the /fnticbrift have only been manifeft, 
fhould omi- both in the Priefts, and their Hearers : For they, who have been born of God, have 
necr *_,. ^ heard the true Jared, viz. Chrift s Voice, in them : But the other have heard only 
the outward Voice in Babel, viz. Difputation and Contention about Chrift s King- 



Seal among 

the Priefli, 4 2. For all War which the Chriftians manage is only the Sword of the Cherub pro- 
who (hould Ct/e( jing from Babel: True Cbrijiians -joa^e no War ; for they have broken the Sword of 
thc V Love g of the Cherub in the Death of Chrift, and are dead with Cbrijl, and ri fen again in him, and 
7</"j : But by they live no longer to the external Might and Dominion ; for their Kingdom is mani- 
th .s Sword f c ft i n Chrift, and is net of tbis World. " 

Swj 4-3* Thisjj x//^ M Kingdom begins after the Death of the Apojlles, and continues with 

Or fixth its Outward Government even to Mount Zion, till trantlated Enoch again appears in Spi- 
Scal. rit, and Power, for Enoch is the prophetical Hoot, and holds in his Dominion Noah, 

"OrRegimcn. ^iofef, and the Sword of Elias : At the End of this fixth Time the outward Jared falls, 
and with him that fame outward Building, viz. the City Babel. 



Chap. 30. Of the Line of the Covenant. 

44. The Sign of the End is * decyphcrcd with fuch a Figure as this j 




Or ftands 
with fuch a 
Figure. 



Ahcvott Somrrvelt. 



and denotes the Time when the Triple Crofs does open and declare itfclf in the Voice 
of Enocby as a Manifestation of the holy Trinity* to make known the fame in the Figure 
and Similitude in all vifible Things : Moreover, it denotes the Conquejl of the Sword of 
the Cherub in Babel, when the Force and Violence of the City Babel turns its Sword 
with the Point downwards. Thirdly, it denotes the great Rod and PuniOiment upon Ba- 
K which Rod does mightily advance its Power on high. Fourthly, it denotes the 
wrathful enkindled Fire of God s Anger, which fliall devour the Sword and Rod: This 
will be the End of the/#/ Time. The three-fold Crofs denotes the Time when this fhall 
come to pafs, [or be fulfilled .] When the Kingdom of Cbrijl {hall attain fuch a Number, 
then is the fixth Time wholly paft. 

45. The feventb Time begins with Enoch, viz. with the prophetical Mouth, who 

declares the lecret Wonders of God under all the fix Times, laying open what flioukl be, *J?| th f 
[and has beenf done, and brings itfelf all along quite from under the Vail of Noah, the 4 oQucft. 
wrtbam, and Mofes, even into the Kingdom of Cbrijt, where this fame prophetical Spi-of the Soul. 
is tranOated in Chria s Spirit, till the End of the fixth Time; then he maniftfts -jOrhasbecn 
f in the Number of the Triple Crofs. When the Triple Crofs does manifeft itfelf, 
then ftands the tight Triple Crown upon the Crofs ; and even then the Enocbian Prophet s 
Mouth does exprefs and fpeak forth the great Wonders of the Triple Crofs, that is, he 
peaks no more magically, [viz. in Types and Parables,] but (hews the holy Trinity in 
the Figure, viz. the formed Word of God in all vifible Things, and reveals all Mytte- 
nes, within and without. 

46. And even then is the Time when Enoch and the Children under his Voice lead a 
*w* Life, of which the firfl Life of Enoch was a Type ; and then there is ibkfeji and 
tfiui* Year, till Enoch s laft Tranjlation comes, and then the Turba is born, which, when 
K foall enkindle its Fire, the Floor Jhall be purged, for it is the End. of all Time. 

? 47- Enoch begat Methufalah, who was the Man of the longeft Age, and was tranjlated 
forte hundred Tears after : This intimates and declares, that the Spirit which in liwb 



i6o 



Of the Line of the Covenant. 



Part I. 



r Through 
Ham s, Ja- 
p&rt s, and 
St/a s Line. 



f Difclofure, 
or Opening. 



brought forth a Twig, viz. Methufnlab, who attained the higheft Age, (hall rule in the 
lajl and higheft Age [of the World,] and in the mean while hide itfelf before that 
Time, and remain as it were tranflated, as Enoch was tranflated, and was no more feen. 

48. His Tranflation was not a dying, or a putting off of Nature and Creature, but 
he went into the Myftcry, betwixt the fpiritual and outward World, viz. into Paradif:^ 
and is the prophetical Rcot, out of the Stem of Adam, in the Line of the Covenant, out 
of which Spirit afterwards the prophetical Mouth Ipoke. 

49. This Spirit was tranjlated in Chrift s Living Voice, when it fpoke in the Flefh, 
and muft be filent, till the Voice of Jared is finished; then h? proceeds forth again from 
his firft Root, through all Voices, viz. through the Voice of Ncah, who denounces the 
Deluge of Anger to come upon Babel, and through the Stock of Noah, and the whole 
forth-fpreading Propagation of his Tree through all the Lines, viz. through the Hca- 
tbenifo, Japbetical, and Sem s Line, and through Abraham s, and Nimrcd s Children in 
Babel, through Mofes, and the Prophets, and laftly, through the Voice of the manifelted 
Word in the Spirit of Chrift, and reveals the whole Myjlny of the Tree of Knowledge 
of Good and Evil. 

50. For through his Voice all the forementioned Voices of the wonderful Lines 
(whence the Kingdoms of this World have had their Rife) ihall be changed into cnt 
Voice and Knowledge, and tranfpbnted into one Kingdom, viz. into the firft Tree of 
Adam, which is no longer called Adam, but Cbrijl in Adam. All Nations, Tongues, 
and Speeches, bear this P rice : For it, is the frfl Word, whence the Life of Mankind 
proceeded, for all Wonders join again together in the Word into one Body-, and that 
Body is the formed divine Word, which at firft with Adam introduced itfelf into one only 
Stem, and through him into a Tree of manifold Boughs, Branches, and Fruits, to the 
Contemplation of the divine Wifdom, in the Wonders of the Powers, Colours, and 
Virtues, according to Evil and Good.- 

51. This high Tree difclofes, and clearly opens itfelf, what it has been in Time, and 
what it Jball be eternally; and in its f Mamfeftation, Mofes puts away his Vail, and 
Chrijl his Parables, in his Doctrine, and then the prophetical Mouth of this Tree of 
Wonders expreffcs in divine Power all the Voices of the Powers of the Tree, whereby 
Babel takes her End ; and this is a Wonder : And in this fame Wonder all Numbers and 
Names are made manifcft, and this no Man can hinder. 

52. For that which is left in the Spirits of the Letters fhall be again found, and the 
Spirit of the Letter fhall be found again in the formed Word of the Creation, and in 
the Creation fhall be found and known the Being of all Beings, and in the Being of all 
Beings the eternal Underftanding of the holy Trinity : Then the Contentions about the 
Knowledge of God, his Being and Will, ccafe : When the Branches fhall know that 
they ftand in the Tree, thty will never fay that they are peculiar and fingular Tree. , 
but they will rejoice in their Stem, and they will fee that they are altogether Boughs and 
Branches of one Tree, and that they all receive Power and Lite from one only Stem. 

53. And here \iefes fhall keep Sheep, and every Sheep eats his own Pajlure-, therefore 
obferve it, when this approaches near to be fulfilled, then Ncab denounces the Delugf, 
and Elitis brings the flaming Sword upon the falfe Ifrael, and the Turba, in the Fire ot 
the Wrath, devours the wild Tree with its Fruit and Branches; let this be told thce, 
Babel. 

54. For concerning Enoch s divine Time our Speech is taken from -us, feeing Eabtl\*> 
not worthy of it, and alfo fhall net fee it; and likewiie we muft be filent concerning 
the Difcovery of the Times of the Ancient, whole Number fliall fland open in the Re/ 
of the Lily. 

The 




31* Of Enoch s wonderful Line. 161 

The Thirty-firft Chapter. 
Of Enoch / izonderjul Line. 

OSES writes, Enoch begat METHUSALAFI. This Name fignifies c,. r. 21. 
ft* in the Language of Nature as much as a l forth-proceeding Voice^ \ Or out-go- 
which intimates and denotes the ty/r/Y of Enoch ; which Voice "forms J, n g rcom 

v itfelf int a Bodv V/ 2 int N ature > and g CS f rth in ftr n S Mi S ht prchend.~ 

u iclb ^ through the Word ; and when the conceived or formed Word is pro- 
te.~2t*rat.n cec( j c d forth, it then contemplates itfelf; for the Syllable (-SA-) is a 
fiery Glimpfc of Light; and the Syllable (-LAH) is the forth-proceeding Word, which 
beholds the Property of what kind of Ens it is, wherein the Word has formed (or 
comprehended) itfelf: The divine Sound beholds itfelf in the human Ens and Word, 
contemplating how the Free-will proceeding from the human Ens has introduced the 
divine Voice or Breath into a Form of the Spirit. 

2. Now fays Mofes, And Methu&lah begat Lamech : The Spirit now puts itfelf forth 
by Metbufalab, even out of the Ens into another Twig, and called it Lamecb, viz. a 
Contemplation and Beholding of the great Affliction and Wound* that the human Em 
was corrupted ; for like as Lantech in Ctf/Vs Line exprefies the Wound of Corruption 
[and Mifery that was broke in upon Mankind,] and fpoke of a feventy-and-feven-fold 
Racha upon the Free-will which corrupted the Life : So here the divine Spirit faid, the 
human Ens is Lamecb, that is, the Wound istoogrear, it prevail^ ; although the ftrong 
and mighty Breath of God in Metbufalab proceeded forth out of the prophetical Voice, 
yet the Ens on Propagation formed itfelf in the corrupted Nature in Lantech, that is, in 
two Wills, as Mofet fays, the firft Lamech in Cain s Line took two Wives, viz. Adah and 
Zillab ; fo here likcwife it would not be ctbcrwife. 

3. Now Mofes fays, * And Lamech begat Noah : With this Name the Spirit goes w Verfe z8. 
forth out of the Wound of Lantech into the End of time* and brings the End into the 
Beginning ; for NOAH fignifies in the Language of Nature End and Beginning. Now 

the Spirit finds in the /the holy Word, which had efpoufed and incorporated itfelf 

in the Covenant, and fays, * f hi* fame Jball comfort us in our Labour andToilupon the Earth * Vcrfc 29. 

which the Lord has cttrfed. 

4. For the-6omfert of Man muft come out of the Beginning and End , for in the Be 
ginning is and was /be Word of God, which is the Beginning of all Tilings ; and in the 
End is alfo the Word of God, which is the Comfort of all Things, that the Creature 
jballbe delivered from the Vanity ; to which the Spirit looked, and faid, This fame (where 
he meant the Word which would manifeft itfelf in the Humanity) Jh all comfort us in our 
Labour upon the Earth which the Lord bath cierfed: For Noah could not comfort Men, for 
he preached to them the Rebuke, Punijhment, and Perdition ; but he that was in the 
Beginning and End, he comforted Mankind in their Labour and 2V/7 upon the Earth, 
which they had in the Curfe and Anger of God. 

5. In this Name Noah the Spirit in Lamech looks forward into the End, and back 
wards into the Beginning, and conceives itfelf in the Beginning and End into a Form, 
and calls the fame Noah, that is, an Ark of the Wonders which were in the Beginning 
and End, and in the whole Time ; and difplays or puts forth this fame Spirit of the whole 
Form through Noab into three Branches, which went forth out of the Tree of Wonders, 
viz. out of the propbttical Ens of Enoch in the human Property: And thereof Mofes 

VOL. III. Y 



Of EnochV wonderful Line. 



Parti. 



Concerning 
the Refutrcc 
tion. 

Or uken 
into the di 
vine Lubet, 



Orb, or 

Sphere. 

* Or Life * 



Gt. vi. i, 



< I wiTl yet 
give them 
120 Years 
iUfpitc. 



fays, And Noah legat Sem, Ham, and Japhet; thefe were the three Twigs of the 
fccond Monarchy, under which mod excellent Myfteries are given us to be underftood. 

6. SEM fignifies an out-breathing divine Lubet [or Dejire] out of the Line of the 
Covenant, our. of the Life of Man, and a Comprehenfion of the Lubet, viz. a Type 
of that which fecretly parted forth afterwards under the Lubet : It points at the Humanity 
of Chrift in the Flefh, the Type of which was Sem, viz. a Reprefentation [or exprefi 
Form] in the fame Lubet, in which Lubet alfo the Covenant was made with, Abraham^ 
concerning tbe Seed of the Woman, wherein the Blejfing mould appear. 

7. The other Branch or Twig the Spirit called HAM, which fignifies a firong Breath 
ing out of the Center of Nature, and a grofs Amaflment or Compaction into a Flejh; 
which denotes the earthly, natural, flefhly Man, which holds Sem Captive in itfclf, 
[underftand by Sem, ] the inward Man, which (hall y arift from Death out of the Earth: 
Underftand the Man proceeded from the Umus of the good Part of the Earth, which 

was in Sem, *> formed according to the divine Lubet. 

8. We do not hereby underftand the totally fpiritual Man, which is only as a Spirit, 
but that [Man] which is from the Limus of the good Part of the Earth, which lies 
Captive in Ham, that is, in the grofs bcftial Flefh, and is as dead, without the divine 
Lubet, which the fpiritual Cbrijlus, viz. the totally fpiritual Man, mail put on at the 
End of the Days in Noah, [that is, out of the Beginning and End :] This inward 
hidden Man, his grofs earthly Brother Ham, viz. the grofs earthly Flefh (which is no 
thing wortb % John 6.) devours, and fwallows up. 

9. And from the Lubet of Sun fprings forth the third Branch out of the Center of 
Nature, where the divine Lubet beholds itfclf through Nature ; and this the Spirit called 
JAP HE?, which is in the Language of Nature an Appendix of Sem, a Birth out of 
Cain s Line of Wonders, where the divine Lubet brings itfelf through Nature into a 
Form of the Wonders of the divine Wifdom: With Sem it introduces itfelf into a Con 
templation of the fpiritual Wonders, in the Holinefs of God, and in Japbet into a 
natural Wonder, viz. into the Septenary of the eternal and temporal Nature, underftand, 
into a Form of \hcfevcn-fold* Wheel, or Life s Form; in which k vital Sphere the 
Spirit of God appears as a glorious Joy or Glimpfe of the Wonders. 

10. Sem is a Type of the Light-world, and Japbet is a Type of the Fire-world, 
where the Light fhincs through : Japbet is a Type [or Image] of the Father; and Sem 
a Type of the Son : But Ham is an Image and Type of the outward World. 

it. For the Type and Figure of the three Principles ftocd in the three Brethren, and 
clearly pointed out the fecond Monarchy, even to the End of tbe World-, and it withal 
(hews what kind of Men would thenceforward pofTefs the World, viz. a fpiritual 
World, and a natural World of Wonders, and a beflial World of Folly : Thefe are 
the three Sorts of Men ; viz. out of the Stock and Family of Sem came Ifrael-, and out 
of Japbefs Stock, the Gentiles, who governed themfelves in the Light of Nature , but 
Sem s (Generation were difciplined) in the Covenant and Word of God ; but Ham [both 
in Sem and Japhet] ruled himfelf in the beflial brtttijh Property, againft whom the Curfe 
of God was pronounced through the Spirit in his Father Noah : For Chrift faid, that 
Flejh and Blood foal t not inherit tbe Kingdom of God. 

12. And Mofis fpeaks now further thus: c But when Men began to multiply upon tie 
Earth, and Daughters user* born to them, the Sens of Gcd Jaw tbe Daughters of Men, that 
they were fair, and took to them Wives as they pleafed : Then faid the Lord, Men will not 
fujfer my Spirit any more to reprove them, for they are Flfjh ; yet I will make their d Days 
an hundred and twenty Tears. Here Mofes has again the Vail before his Eyes ; for he 
fays, that the Children of God looked upon tbe Beauty of tie Daughters of Men, and took to 
them jyivts according as they pleajcd y and would not fuffer the Spirit of God to reprove 
and admonifh them. 



Chap* 31. Of Enoch j wonderful Line. 163 

13. The Meaning of it is this ; the Children of God, in whom the Spirit of God 
tnanifeftcd itfelf, looked in the Luft of the Flefh after flefhly IVomen^ although they 
were of the Generation and Lineage of Ham, without God s Spirit; yet if they were 
but fair and beautiful for their Luft of the Ficfh, they introduced the Seed of the holy 

Ens into fuch beftial Velfels, and afterwards brought forth fuch e tyrants, and flefhly- t Gianti. 
minded Men, who would not fuffer the Spirit of God, to rebuke them, for they were only 
Flefh without divine Spirit and Will. 

14. They fhould not have mixed themfelves with the beftial Daughters, but fhould 
have looked after thofe in whom the Spirit of God was, even thofe who feared and loved 
Cid: But they looked only at the Luft of their Eyes and Flefi, and corrupted the holy 

Ens in the Covenant, in which God had ( efpoufed and betrothed himfelf: Againft f Tncorpo- 
thefe the Spirit here complains, that they would not be inftrufted and reformed, but ratcdt 
follow the Luft of the Flefh. 

15. We fee this very emphatically fet forth to us in Sem, Ham, and Japket, that it is 
fo, that the Spirit would not that the Children of God mould mix thcrafelves with the 
very carnal or beftial People ; for after the Deluge the Spirit divides the three Brethren 
into three Families, and would that each Family fhould remain feperate by itfelf. 

16. For this Reafon came the Deluge upon the Earth, and deftroyed thefj mixed/ 
People, and afterwards made a Separation among them according to the Nature of the 
three Principles, that each Property might pofiefs its Choir and Line, in the Nature of 
the Wonders: But yet it would not do; fo that, at /<*/?, the Spirit divides them with the 
Corfu/ion of the Languages at Babel, that fo they might come into a leveral Diyifion ; for 
the Properties of the Tree did there divide and fpread forth themfelves into fevtnty-and- 
fcvtn ; viz. into the Wonder of the Nature of the formed Word. 

17. Now fays Mcfes, s And the Lordfaw that the Wickednefs of Man was great upon i Verfe 5, 6. 
the Eartb % and that all their Thoughts and Imaginations in their Hearts were only evil con 
tinually ; then it repented God that be bad made Man on the Earth, and it grieved him at his 

very Heart ; andhefaid, I will deftroy Man which I have created from off the Face of the 
Eart^ both Man And Beaft and creeping Thing^ and all the Fowls of the Air ; for it repents 
me that I have made them. Thefe are marvellous and wonderful Sayings : That the Spi 
rit fays it repented God that he had made Man, and the Creatures : Who would under- 
ftand this without divine Knowledge, that any thing (hould grieve the unchangeable God? 
Reafon would be ready to fay, Hath he not known beforehand what would be ? How 
can his Will, which is himfelf, grieve and repent ? 

1 8. Here we muft go into the Center. In God there is no Grieving or Repentance : 
Nothing can grieve or trouble him : But there is a grieving in his expreffed formed W or d- y 
for it repents the formed Word m the Devils, that the Ens of Light is turned into an 
Ens of Darknefs ; it grieves the Devil, that he did not continue an Angel ; alfo, it re 
pents the wicked Man eternally that he flood not in the divine Ens in the formed Word, 
and has turned the Power of the Word into Malice and Iniquity ; alfo, there is a griev 
ing in the formed- Word in Nature over all kinds of Creatures, that the Property of the 
Wrath in the Curfe of the Anger rules and domineers in the formed exprelTed Word : 
It grieves the Love-Ens of the Word, that the Devil and Wrath domineer in it, and 
corrupt and dfjtroy many. 

19. Now when God fays, It repents bim : It is to be underftood according to the 
Creation of the formed Word, not according to the eterna\-Jj>taking Word, which is un 
changeable, but according to the good Property in the Creation, that it muft be laden 
with Evil againft its Will : For the Spirit fays in Mofes. And it grieved him in bis Heart : 
Yes ; it did truly grieve or trouble him in his HEART: The good Ens of the Earth 
which went alfo along with it into a Compaction, which is from the fpiritual World s 

y 2 



164 Of Enoch / wonderful Line. Part I. 

Property from the bcJy Word, the fame was in the Sin [or Fall of Man] captivated in 
Death, and fhur up in the Curfe in the Earth ; now the formed Word grieved at it, and 
troubled or affected ihe eternal fpeaking Word, viz. God s Heart. 

20. For our Seal cries to God s Heart, viz. to the eternal fpeaking Word, and moves 
troubles, or affects the lame, that it mould move itfelf in us according to its Love. 
"Now the human Word works in the divine, and ftirs the divine, fo that the divine 
[Word] enters into our Sorrow for Sin, and helps us to repent of our Sins : For the Spi 
rit in Mcfts faid, vibe* Lamech bad begot Noah, this fame Jball comfort tu in cur 
Labour. 

21. This was now the Spirit of the Beginning and End of all Things ; it repented, 
through Nature, of the Iniquity of Man, and grieved at the Captivity of the Variety of the 
Creatures, and wrought Repentance into the holy eternal fpeaking Word ; the Spirit in the 
formed Word of the whole Creation of this World faid, // grieves vie, that I have 
brought me into fuch an evil Property in the Creatures ; and it wrought Repentance into 
the living eternal fpeaking Word, from whence the out-breathed formed Word was 
flown forth and proceeded. 

Nttt. 22. For that this is fo, let us take an Example in our Repentance ; tee t&xnot work anjr 

Repentance, unlefs our inward human Soul repents that it has made, formed, or 
brought forth the Beaft of Vanity in itfelf: But if it will repent, then its formed Word 
muft enter t or make its earned Approach into the Heart of God, and prefs the fame 
with an inceflant Importunity, and move in it ; and now when this comes to pafs, then 
presently the Deluge comes upon the evil Man of the vain Will, which muft forthwith 
be drowned in its Sorrow in the Word of Death : Here then God repents in Man, that 
the evil Beaft full of finful Defire is born, and in this fame divine Sorrow it muft be 
drowned in God s Love, and die to the wrathful evil Life and Will. 

23. Now underftand Gos Sorrow or Repentance in the creaturely Subftance of the 
Creature s Right : The Spirit in the whole Creation, even in every Life which moves 
in the Fire and Air, faid, // grievctb me, that I have figured this Image of Vanity on 
me; and this Sorrow of the formed Spirit in the cxprefTed Word grieved, that is, moved 
the eternal fpeaking Word in it; then faid the eternal Word, I will yet give tbem &* 
hundred and twenty Tears Refpite, (for fo long the Time in the Dominion or Govern 
ment of Setb s Spirit continued) and then the Vurba in all Fleihfhali perim or be thrown 
down : For this Sorrow was nothing elie, but that the Word in the Covenant grieved & 
the Mifery and Vanity of Man, and would comfort Mankind by the Covenant through 
?foab t which Comfort firft opened itfelf in Abraham, viz. in EnoSs Manifeftation. 

24. For the Comfort went forth in the Love of the Covenant, and opened itfelf with 
its Branch at its right Limit or Juncture of Time ; for God has confined all Things into 
a certain Limit, when everything mall come to pafs; and from the Comfort of the 
moving Word in the Covenant proceeded forth the Judgement, that the old Adamical 
Man, with all his Defircs, Concupifcences, and Lujls t mould in the Covenant (when- 
the fame mould open itfelf in the Flelh) be drowned and mortified in the fame new Hu 
manity ofCbri/l; and out of the Comfort of the Covenant, a new human Spirit and 
"Will mould arife, which mould live in Righteoufnefs and Purity ; of which the Delugt 
was a Type. 

25. For the Grief or Repentance came out of the Covenant upon the formed Word 
in the Life ; and therefore, feeing the fame Word repented of the Vanity, thereupon the 




3 T Of Enoch j wonderful Line. 165 

26. But the Spirit in Noah does efpccially complain here againft Man, for their (b- 
domitical bejlitl Concupifcence and filthy Lufts of the Flefh, viz. againft Uncbajlity, and 
unclean lafcivious Wamonnefs, and alfo the high Oppre/ors and Tyrants, who put forth 
and advanced themiclves in their own Lujl, and .would rule and domineer, and no longer 
fuffer the Spirit of God to rule in them, and reprove them, that they had intruded 
thcmfelves, to compel and tyrannize over one another, without Command : All this was 
an Abomination before God, and it grieved the Spirit in the formed Word, that it had 
brought forth fuch evil Beafts t and would no longer endure them. 

27. Even this fame prophetical Spirit, whofe Root opened and difplayed itfelf in 
Enoch) which allb by Enoch propagated and put forth its Line with its Branches i which 
alfo by Noah grieved at the Wickednefs and Iniquity of Mankind, and drowned them 
with the Deluge \ even this is he, which now alfo grieves at the great Sins and Vanity of 
Men ; for his Mouth is at prefent opened; he has been tranjlated in the Spirit of Chrift: 
Now this Word which became Man repents at the Vanity and Wickcdnefs, of Men, 

that its Children of the new Covenant will not h give willing Obedience to the Spirit of k Suffer the 
Chrift, therefore this prophetical Mouth does now difclofe and put forth itfelf, for it s p |r of 
is the Vinte of its Manifeftation, and proclaims the great Deluge of God s Anger, and dra r ^ J^ 
the Flaming Sword of Ettas* who alfo was tranflated into the Myftery ; for he muft draw 
forth his Sword in the Turba. 

28. Let this be told thee, Babel; he complains mightily againft thy beftial Unchafti- 
ty and Tyranny ; againft thy own ufurped Power, Force, and Violence, wherewith 
thou art proud and wanton, and haft thereby fet up thyfelf in God s Government; he 
will drown thee with thy Tyranny, and beftial Wantonnefc in the Fire of Anger: See 
ing thou wilt not repent thee of thy Vanity, therefore he repents through thee with 
the furbaj and will drown thy Turba, that fo his Repenting may be made manifeft in 
his Children, and alfo his Refreshing, Comfort^ and Confolation, might be manifefted 
out of his Repentance. 

29. For without God s repenting there is no true Sorrow or Repentance for the Va 
nity, for the natural Spirit defires not to repent ; yea, if it could be more wrathful, mali 
cious, evil, and vain, it would pleafe, love, and delight itfelf therein ; for it is Nature s 
Spirits Strength and Might : But the Word of God, which in the Creation impreficd 
and gave itfelf into the human Ens for a fovcreign, powerful, [and holy] Life, the 
lame [incorporated ingrafted Word of Life,] if it be ftirred and moved, repents and 
irievts that it has fuch an evil Beaft in Nature on it; it fays, It repenteth me, that I have 
created the evil Beajl in Nature. 

30. But this Sorrow is not a Sorrow to Annihilation, as if he would have no more to 
do with the Creature, but it is a Sorrow which faddens and moves God s Heart, viz. 
the holy divine Word, and fets the natural Spirit a Time to repent, that fo it might 
cater into divine Sorrow ; but if it does not, then he will drown the natural Spirit in its 
evil Will and Ways, as came to pafs in the Deluge. 

51. God faid, The Earth is corrupt, and full of Pervcrfenefs -, and the End of all Flejh Verfe n. 
is come before me, I will deftrcy them : Here is again a great Myftery, in that God faid, 
fie Earth was corrupt before him-, that all Flejh had corrupted its way ; and that the Earth 
wasfMcd with k Perverfenefs through them, and y la! be would dfjlroy them. The Earth was k Violence, 
before with C&in accurled according to the Vanity s Property ; but now he fays alfo in 
this Place, All FUJh has corrupted its way ; the End of all Ple/h is come before me : This is 
not fo mean and flight a Thing, as one would look on it to be ; for the Spirit com 
plains againft all Flejb, that all Things were become vain in his Sight, and full of Per- 
vericnels. 



1 66 Of Enoch / wonderful Line. Part I. 

32. Now fays Reafon, A Bead dees not fin, it does according to its Nature s Property, 
how can any Perverfenefs be attributed to it ? So far does Reafon go, and further it 
knows not; alfo it underftands nothing of the divine Myftery ; it underftands nothing 
of the formed fVord that has formed iticif through the Nature of Time: It fays only, 
Cod has crrated and made, and confiders not that ail Things are created in the Word, 
that the Word has introduced, and compacted itfelf into an *s . Alfo it will know no 
thing of the eternal fpirituai Nature of divine Manifcflation ; it underftands nothing of 
tho Ground, or Original of the outward vifiblc World with its Creatures. When it/ays, 
God has made all Things out of Nothing, then it means that he has/0 fpokcn it forth, 
and yet it is wholly blind and fenfclefs in it ; it looks only upon the outward Colour, 
and knows not from whence it takes its Original : Thus it is only learned in the external 
Colour; and prates of the painted Work of the Outfidc and Shell-, and concerning the 
Ens, whence the Colour arifes, it is dumb and fenfelefs. 

>.r/, 33. The Spirit complains againft all Fle/h upon the Face of the Earth, even what- 

vcih in the foever has Breath and Scnfe : The outward Nature had corrupted itfelf in every kind of 
Au and tuc. jjf e ^ an( j b rou g nt the formed exprefied Word into an Ens of Vanity , this was the 
Pervcrfenefs and violent Self-will of the natural Life-, trie Spirit of Nature, which takes 
its Original in the Fire, had exalted itfelf in its fiery Property, and introduced itfelf into 
a wrathful Life, and driven idelf even to the utmoft End of Meekncfs. 

34. For the Devil was an insinuating predominant Prince in the Wrath s Property, 
which had incited and ftirred up the Center of the outward Nature in the Fire s Matrix, 
ind had not only corrupted the natural Life of Man, but alfo the Creatures j for he 
moved and acted Man in God s Anger, who ufed the Creatures for their Service and 
Food t fo that the Curfe and the Vanity were alfo manifeft in every Life ; and Man in 
his Conversation flood in the Curfe and Vanity, and fo came in the Vanity in the Curfe, 
even into the Abyfs, viz. into the End of this World ; therefore faid the Spirit, the End 
cfallFIefi in its Pervcrfnefs and Violence is come before me : Every Life had through the 
Vanity of Man brought itfelf to the End of the outward Nature; and the Throat of 
Wrath was ope* in Nature, and would devour and fwallow up all Things in the Wrath. 

35. For the Kingdom of God s Angtr^ viz. the dark World, had got the upper 
Hand in its Property, and brought the good Part of Nature even to the End, there 
fore the formed exprefled Word did move, or repent through every Life of this Vanity, 
that it fhould bear the Abomination on it, and faid, that it would deftroy the Womb 
or Pregnatrcfs of Vanity proceeding from the Fire s Mother with Wattr^ and break its 
Power and Force. 

i 36. For before the Flood the Fire s Root was more ftrong and potent than the Wa 
ter s Root, and that from the Original of the fiery Motion ; that is, the Fiat flood in 
the fiery Property, and compacted the Earth and Stones, fo that there was then a great 
Wrath poured forth in Nature, and that by reafon of the Cafling out, or Ejection of the 
Hierarch Lucifer into the Darknefs. 

37. And here, by the Flood or Deluge, theForce and Violence was taken from the wrath 
ful Fire-roor, in the Center of Nature ; for the repenting or the grieving of the formed 
Word, was nothing elle but a Type of Cbriji, where the eternal living divine Word in 
the human Property repented and grieved in the formed creatural Word at our Sins and 

*Dicd from Vanity, and m mortified the fame Vanity in his Death in the Creature, and drowned the 
the Vanity, formed creaturely Word in the human Property, with the divine IVater of Love and 
Meeknefs in the holy heavenly Blood. 

38. So alfo, in this Place, the formed Word grieved at the Vanity of the Creatures, 
in that they were laden therewith, and brought the Life of all the Creatures into Death ; 
and in its Sorrow it moved the Meeknefs of the Water-fource in Nature, Jo that all tlf 



Chap. 31- Of Enoch j wonderful Line. 167 

Fountains of the Deep opened tbemfelves, as Mofes fays, and devoured the Fire-fource in 
the Water: This Ggnifies to Man the Baptifm of Chrift, where the Fire-fource of the 
Soul in God s Anger was in the Word of Chrifl s Covenant baptized with the regene 
rated Water of the Spirit; underftand the fpiritualtl ater, which (hall quench the Fire of 
God s Anger ; as ic was above mentioned concerning thefruen Times, that each Time 
of the feven Degrees of Nature has brought itfelf to its End; and in the End there was 
a Sorrow for the Abomination ; and in the Repentance and Sorrow the Turba was 
broken and deftrcyed. 

39. Now behold here right : By Noah with the Flood the ftcond Time, viz. Seth * 
Time, was at the End-, and with Adam in the Fall, when he lufted to eat of the Vanity, 
the/r/? Time was at the End. 

4 0. In Adam the Word repented, and gave itfelf with a Covenant into the Life, to 
help, comfort, and reftore the Life j and by Noah the Word repented, and moved all 
the Fountains of the Deep in Nature, and drowned the Wrath, and opened the Co 
venant of Grace. 

41. And when the Time of Enos was at the End, in the Days of the Children of 
tfimrcdy the Word grieved at the Vanity of Man, that they would not know God, and 
drowned the Underfttnding of the one only Tongue, and divided it, and gave n by its^Cr out of. 
Repentance the certain Underftanding in the Covenant with Abraham. 

42. And when the Time of Cainan was at the End, that the Children of Abraham** 
Covenant were compelled in the Vanity of Servitude, the Word grieved at the Vanity, 
and deftroyed Pharaoh, and afterwards all the Men of the Children of Ifrael in the 
Wildernefs, except Jojbua and Caleb, and gave them, out of its Sorrow and Repent 
ance, the Law of his Covenant, a true Type of Cbrift, who fhould drown the Abomi 
nation in his Blood. 

43. Thus alfo, when Afabalalecrs Time was come to the End, the Word grieved in 
thedeepeft Repentance, and brought the Life of God in Cbrijl Jefus into the formed 
creatural Word in the human Ens, and drowned the Turba in the human Ens with God s 
Love and Mercy, and gave them the Spirit of Comfort and the Gofpel. 

44. Thus even now alfo, where the Time or Jared is at the End, which has been 
covered with Babel, even now at this prefent, the Word repents and grieves at our great 
Vanity, and will deftroy the Abomination with the devouring Jaws of Wrath, with 
Svord, Hunger, Fire, and Deatb t and gives out of its Sorrow, Grief, and Repentance, 
a Lily out of Enoch s Mouth in God s Siveetncfs. 

45. And whgn Enoch s Line mall be at the End, that the Vanity again grows in the 
Turba, then comes the greateft Grief and Sorrow of all upon the Nature of the Wonders, 
that / / is at the End, and there is no more any Remedy for it ; even then comes the loft 
Motion with the Turba in the firft Principle of the eternal Nature, and fwallows up Or of. 
the outward Nature in the Fire : Even then the formed Word fnall be wholly freed 

from Vanity, and gives P by its/*/? REPENTANCE tbs holy fpiritual World, t From, or 
AMEN. 




68 Of the Covenant Ict-xcen God and Noah* Parti, 

The Thirty-fecond Chapter. 
Of the Covenant between God and Noah. 

* CfH.vl. 1 8. I. #">fo<*>e*tf "* O D faid to Noab, q / will ejlablijb a Covenant with /bee, and tbou Jbalt 

go into the Ark with thy Sons, and tby Son s Wives with tbee. A great, 
pregnant, and remarkable Example we have here in Noah and hij 
Children : The Covenant was made with Noab\ for his Spirit was a 
j Difcovcry or Beaming-forth of the formed Word in him, in the Be- 
6 nnm g anc ^ knd * Time j and the Beginning and End was the 
eternal Word^ which had efpoufed itfelf in the Covenant^ in which 
Covenant the Soul of Noab* viz. the formed Word of the eternal Nature, found Graft, 
and obtained the Confirmation of the Coven ant of Grace. 

2. As his Name properly and peculiarly fignifies, in the Language of Nature, a be 
holding of the Beginning and End. In this fame Beginning and End, viz. in the eter 
nal fpcaking Word of the Father, which would manifeft and open itfelf again in the 
human Life, Grace was opened and prefcnted to Noab, fo that God eftablilhed and con- 
. firmed the Covenant with him. 

$. And here we have a very excellent, and an emphatical Example, which is exceed 
ingly worth the mentioning, in the three Sons of Noab, which in their Properties were 
fprung forth from the Stock of Adam in a threefold Line ; for we fee that three Nationi 
[feveral Sorts of People] did arifc from them, and that God included them all tlrit 
with their Wives in the Covenant of Grate^ and commanded them alfo to go into the 
Ark, into the fecond Monarchy, and did not exclude the flefhly Ham. 

4. This is firft highly to be confidered, that a Gate of Grace ftands open to all Men, 
and that God has not fet any Election or Predeftination in Nature \ but the Election or 
Choice arifes out of the Free-will, when it turns itfelf from the Good into the Evil. 

$. Secondly, it is a Type of the three Principles ; viz. Sem is a Type of the fpiritual 
Light-world in the Covenant ; and Japbet of the Fire-world, which fhould be a So- 
journer of the Light-world, and a Mirror of the great Joy in the Light-world ; and 
Haw is a Figure of the Limits of the Earth, to which the Curie and the Anger of God 
does hang , all thcfc three God took into the Covenant with Neab^ and brought them 
into the Ark. 

6. For every Man has thcfe three Worlds upon him, and in him ; and the Covenant in 
the Word was therefore given, that the whole Man mould be redeemed. 

j. For Japbet fignifies the Fire-foul ; and Sem the Image of God out of the Light- 
world, viz. the Spirit out of the holy Word -, and Ham betokens the JUmus of the 
Earth with the outward Dominion or Region of the Air, and of the magical ethereal 
Conflcllations, together with the Body, which fhall be freed by the Covenant from the 
Curff, and rife again out of the Earth. The three Brothers were a Type of thefe three 
Principles. 

8. Not that one did wholly rife out of one Principle alone: No! Sem and Japbst had 
like wife Ham s Property in them, as it plainly manifefts itfelf afterwards in die Jwft 
who became fo wicked and vile a People: Only we fpeak here of the fuperior Domi 
nion, Qt predominant Property of which Principle, the Creature has had in the outward 
Life in its Figure. 

i 9. Ham 



Chap. 32. Of the Covenant between God and Noah. 169 

9. Ham had the outward earthly elemental Kingdom in the Figure, which flood in 
the Cttrfe; therefore his Image [or Perfon] was allb curfed of his Father, in the Spirit; 
for the earthly Image fall not inherit the Kingdom of God \ but he alfo had a Soul from 
Adam, which flood in the Covenant j but the Free-will does very fcldom work any good 
Thing infucb a Lodging, and very cafily attains the Citrfe upon the Soul, as we fee that 
the Curfe afterwards came upon this Generation, that Ifrael muft deftroy them bv their 
Entrance into the Land of Promife; though they did not wholly deftroy them all, yet the 
Curfe was come upon them. 

10. There is a very great Myftery in the Ark of Noah, which the Lord commanded 
him to build after that Manner, and (hewed him how high, how long, and how broad 
it fhould be, and directed alfo that it mould have three leveral Stories ; allb concerning 
the Creatures which he commanded him to bring thereinto; which is fuch a Myftery, 
that the wicked malicious Man is not worthy to know it; and we alfo mall not mention 
it in the Ground [or Depth of its Meaning,] for it has its Time wherein \tjball be open 
ed, viz. in the Lsly-tirm, when Babel has its End: But yet to fet down fomething for a 
Furtherance and Direction to our Fellow-branches, to whom in its due Time it fhall 
break forth and grow out of our Ens of this L/ /y, which alfo (hall be a Rofe in the Lily- 
time; we will fet it down in an hidden Explication. 

ji. The Myftery of the holy Trinity, alfo the three Principles; alfo the three Sons of 
AW>; alfo the three Men that appeared to Abraham in the Plain of Mamre; alfo the Vi- 
fan of the Great Temple in Ezekiel; and the whole Revelation of John-, they belong to 
this Figure; alfo the Temple of Jeritfalem. 

12. Set before thee the Figure of the Ark with its three Stories, with its Height, 
Length, and Breadth, and place it in the three Principles-, ana in the three Principles 

open the Myfteries of the Hierarchy of Chrift in the three Diftinflions of Heavens, Or Hierar- 
which yet arc only One, but in three Properties; as Fire, Light, and Air, are three, and clllc$ * 
yet but one. Place in thefe Diftinftions, [or feveral Differences,] the three Sons, of Noah, 
and go out of their Properties into their Monarchy in the World, which continues to the 
End of Days; alfo fet before thee the formed Word according to all the three Principles; 
and fo you will find the Ground of all: Efpecially fet before thee Mofes, Elias, and Chrift, 
in their Appearance and Transfiguration upon the Mount: The Ark of Noah is the firft 
7}ft of all thefe Figures ; and the Hierarchy of Chrift is the fulfilling of them at the End 
cfDays: Enough to ours. 

13. And the Lord f aid, Come thou and thy whole Houfe into the Ark, for ties have I fcen Gen. \ij. r. 
rilbttous before me at this * Time. The Scripture fays elfewhere, Be fort thee none living is Or 
righteous, if thob wilt mark Iniquity : But here God fays, / have fccn thec righteous before tlon * 

"it a: this Time: The Creature was not the righteous One, without Evil, but PIE, who 
at this Time did in Ncah open and manifeft himfelf out of the Covenant, who grievod 
at the Evil of this Time, and introduced his Sorrow into God s Lcvs and Mercy, and fo 
brought the Righteoufnefs qf the Mercy into the Sorrow, and manifelled the grieving, 
mournful Spirit in the Ens of the Covenant in the Creature: Thus Noah was righteous 
before God at this Time, when the Covenant moved itfelf in him. 

14. This Time is (or fignifies) the Motion of the Covenant, which made Noah righteous, 
for this was the Time. When Noah received Life in the Womb, the Spirit looked with 
His firft Glimpfe of Life out of the divine Ens of the formed Word into the Beginning, 
whence the Life was come, and into the End which was the Kingdom ofCbriJt; in this 
dfpefti [or divine Glimpfe,] the Life of Noah receives the Righteoufnefs in the Mark of 
the Covenant at this Time, for that was the Time in him wherein he was found righ- 
trous. 

VOL. IIJ. Z 



1 70 Of the Covenant between God and Noah. Part I. 

Or feren 15. God brought Eight Perfbns into the Ark, and of the clean Beads l Seven and Seven, 
*" the Male and its Female. The Seven Perfons point at the Seven Properties of the natural 

Life, that God will have Children out of all the Properties into his eternal Ark: The 
Eighth Peribn was Noah, and in Noah was the righteous One, that was the Covenant, 
out of which the Kingdom of Cbrift fhould come, therein ftood the Ark of Noah: But 
the Ark has three Stories, which are the three Principles in one only divine Manifefta- 
tion, for each Property of the Three has its own peculiar Heaven, and certain Choir in 
itfclf. 

1 6. The feven Pair of clean Beajls are even the very fame Myftery, for the Center has 

feven Properties, and yet they are but One in the divine Power-, but, according to th- 

cternal Nature, there arc feven of them as to the divine Manifeftation ; which fignifies to 

us, that the Creatures were brought forth into Life out of this Seven-fold Ens, where each 

Degree has again Seven in it, to its Manifeftation, whence the Infinity, Viz. the Form of 

God s Wifdom, does appear and (hine forth, and that in the formed Wifdom, whofc 

Image and Figure fhall not vanifh or perifh, though their Life, and the Creature, which 

The Form hath a temporal Beginning, pajjes away, but the * Form (hall remain in the divine \Vif- 

(hall remain dom, viz. in the Ens of the formed Word in the Figure* to the Praife of God s wondrous 

a e Figure. .D cet j Si indeed not to a Reftauration of their Creature, but for a vifibk Mirror or Look- 

ing-glafs in the formed Wifdom of God. 

17. But of the unclean Beajls God commanded Noah to take only one Pair of each Kind 
with him into the Ark : Underftand it thus, the unclean Beads have, on one Part, their 
Original out of the Limus of the Earth according to the Grofihefs, viz. according to the 
dark World s Property: Though their Spirit takes its Rife out of Nature, yet we are to 
confider the Difference in Nature in refpect of that which came forth, in the Verbm: 
Fiat, out of the Source of the dark World s Property, into a Compaction, whence fuch an 
Ens adheres unto many an unclean Creature -, and it fignifies unto us in the right Under- 
flanding that the dark World, viz. the unclean World, (hall appear before the IWfdom of 
God only in one manifeft Form, viz. in the Darknefs i but the Properties fhall be ma* 
nifefl only in the Creatures themfelves, each in its own peculiar Self and Nature. 

1 8. For the formed Wifdom as to the Darknefs is the Heaven of them all, which is 
only manifeft according to the Darknefs, wherein the Property lies hidden, according to 
which God calls himfelf an angry zealous God: Out of this dark Heaven, every Creature 
receives its Power and Virtue according to its Property ; according as it* Hunger is, fo it 
fucketh with its De fire from thence: And it fignifies unto us, that the unclean Beajls, 
each kind of them in their Form, fljall appear only in one Form in the Wifdom of the 
Darknefs, viz. in the Figure, as they were created in the Beginning, and not in feven Pro 
perties according to the Center of Nature, in all (Properties according to Light and 
Darknefs) as the reft (hall; for they are in the Figure of the firft Principle, which in the 
pure Heaven fhall be manifeft only in cue Property, viz. according to the burning [Propcr- 
w Moveable ty>] wherein the Light is w moved, and the Wifdom formed. 

*9* ^ ut nerc * w ^ warn r ^ e ^ eac ^ er to underftand our Senfe and Meaning right, and 



of Forma 
tion. 



not to put me Calves, Cows, and Beads, in their Spirit and Body, into Heaven : I fpealc 
only or the eternal formed Wifdom, whence Evil and Good has been brought to Manifef 
tation. 

20. Moreover, God faid to Ncab, For yet feven Days, and I will caufe it to rain upcn 
the Earth forty Days, and forty Nights ; and every living Subjlance which I have made will 
I dejlroy from off the Face of the Earth : Why did God fay, after feven Days the Flood 
fl-allcome? Why not prefently, either fooner or later? Why does he fet Seven Days? 
In this the Seven Properties of Nature are contained myftically, in which the Verlum 
Fiat had introduced itfclf into an Ens, viz. into the formed Wordj that is, into the 



Chap. 32. Of tie Covenant between God and Noah. 171 

Creation of the World -, in which Creation the formed Word repented at the Vanity of 
all Creatures, and moved itfelf through the Generatrix of Nature in the formed Word 
to deftroy the Turba. 

21. Now the firft Motion and Information of the Word in the Creation with the Six 
Days Works, and the Day of Reft, being feven Days, was brought into a Form of Tint* \ 
and it yet flood fo in its Form : Now then, when the Word (which laid it would drown 
every Life with Water) did open, difclofe, and manifeft itfelf, through the Seven Proper 
ties of Nature to the Water s Birth; it came to pafs in the Form wherein the Word had 
given in itfelf with the Creation, viz. in the fame &v**-fold Operation, which fhould 
open itfelf in its own peculiar Order, and not enkindle or elevate any one Property above 
the other: But if all Seven would open and manifeft themfelves according to the Water s 
&rtb, then the only Fountain or Head-fpring of all the Deeps in the Center of Nature 
fhould break open ; and feeing they came in Seven Days into their outward formed, 
working Dominion, the fpeaking Word did atfo proceed in the Opening thereof in Seven 
Days to the Limit, for its Manifeftation of that which it defired; namely, ta drown the 

furba. 

22. And let none look upon this as a Fiction, or laugh at it; for whofoever does fo, 
does not yet underftand our Spirit or Meaning at all, nor has any Knowledge at all of 
the formed Word, but has only an external Underftanding of Nature, like a brute Beajt, 
or a Bird that flies in the Air, and knows not what the Eflence is. 

23. Now fays Reafon, Why did it rain jujl forty Days and forty Nights? Could not 
God have drowned the World in one Hour? 

Anfwer. In the Space of forty Days the furba was born in the human Property, viz. 
Adam, before his Eve, flood in the Image of God forty Days and Nights, which yet in 
the Image of God were only as oneDay ; there he wrought forty Days in his Defire, viz. in 
theH*/, and brought forth the furba in himfelf, in his Luft after the Groflhefs of the 
Earth: The good Part of the Limus of the Earth which was drawn, in the Verbum Fiat, 
into a Mafs, hungered after the evil grofs Part, which was of the dark World s Property. 

24. And even vn. forty Days the Groflhefs arofe in his Imagination in the good Em, viz. 
a felf-ful Will to the Perception or Intromiflion of the grofs Earthlinefs, in which Evil 
and Good were made manifeft: And when this fame Will s Spirit was rifen in the Defire, 
it entered into its own felf-ful Dominion, and in its fiery and earthly Might ftrongly ///;>- 
prtfcd the holy, fpiritual Ens in the Word of Power-, then Adam fell aflcep, viz. into an 
Impotency and Difability of the angelical fpiritual World, and the Woman was taken out 

of him; and bjtfb were in this Vurba x formed to the outward natural Life. Text, 

25. This Turba is that wherein God did alfo fet the Curfc-, which with Noah was firft fi S urcd - 
at the End, when God faid, fbe End of all Flejh is com up before me: And out of this 

Forty -days produced Turla the Fountains of the Deep arofe in the Water-four ce and drowned 
/if Turba in the Flejh of thefe Sexes. 

26. For from the Sin of Adam tame the Deluge over the World ; and this Forty-days 
prod ucedVurta was the Sin in the Flejh; otherwife, if the Water-fountain had not opened 
itftlf, the Fire-fountain had proceeded forth out of the Turba in the Wrath of God. 
1 hertfore God faid, // repented him that he had made the Creatures-, and his Sorrow went 
into the Turba^ and drowned it. 

27. And let the Reader be put in Mind, that fo often as he finds the Number Forty in 
the holy Scripture, that it altogether in the Beginning points at the Forty-days produced 
Turla: The forty Days of Mofes upon Mount Sinai ; alfo the forty Tears in the Wilder- 
m-fs; alfo the forty Hours of Chrift in the Grave; alfo the forty Days after his Refurrec- 
ticn before his Afcenfion; do all belong to this; and all the Numbers Forty in the fe- 
cret, and myftical prophetical Sayings of the Prophets ; for out of this Tttrba the Pro- 
phet is rifen with his Prophecy. Z 2 



Of tbe Covenant between fjod and Noah. Part I. 

2f. But in that I fay, that if the Water-fountain had not been opened, the jF/r#-foun- 
tain would have broke forth, it is alfo true : For the Children in the Turba would have 
alfo burnt Noah in the Ark with Fire^ if the mod High had not hindred and prevented 
them with the Water; for the Fire s Turba was moved in them : This was the World s 
End, or the End of all Flefh ; for at the nd all (hall be purified and purged in the Fire s 
Yurba ; for it will enkindle itfclf. 

29. There is a very great Myftery in that which the Spirit fays in Afofes, Noah ? 

Jive Hundred Tears old -when he bsgat Sem, Ham, and Japhet, which othcrwife is againft 

the ordinary Courfc of Nature, to beget Children in fuch a natural Age ; alfo there is a 

very great Myftery in that God laid, that be would. give the World an hundred and twenty 

Tears Rsfpife, and yet the Deluge came in the fix hundredth Year of Noah, viz. in the 

hundredth Year after the Warning or Notice thereof; and it fignities the Abbreviation of 

Time in its natural Courfe, and alfo the End of the World, how that there (hall be an 

Abbreviation or Jhortcning of I ime in the Circle of the Conclufion of all Beings, of 

r Qacrc this which we will mention fomething in a freatifc by itfelf, if the fame be permitted us. 

Treatife by ^ o \Vhen Noah entered into the Ark, Mofes fays, * Ihe Lord font him in : The inti- 

"*Ch vii 16 roatc Signification of the Spirit here is, he fhut up the fecond Time or Age of the 

World, which was at the End\ feeing the Fire would fain have moved itfelf, therefore 

tjie Lord Ihut it up with Water, and herewith alfo [he opened] the Gate of his Entrance 

to go forth in the Third Time, and begin the Second Monarchy in the outward World: 

For thc/J^ Time was in Paradifc ; ihefecond under Setb s Manifeftation ; in the third 

Epos s Manifeftation fhould be opened and fet forth. 

Ch. vii. 24. 3-*. And Mofes fays further ; > And the Waters flood upon the Earth one hundred and fifty 
Ch. tiii. i, 2. Days, then God rcmimbred Noah* and every living Thing, and all the Cattle that was witc 
him in the Ark \ and God caufed a Wind to pafs over the Earth, and the Waters afluagtd, 
and the Fountains of the Deep and the Windows alfo of Heaven were flopped. Mofes fays, 
God Kemembred Noah : Now Keafon thinks, Had he then forgot him? Whereas he is 
prefent to all Things, and is himfelf through all, and in all Things : The Spirit in Mofis 
does here hang a Veil before the Myftery, that the natural Man does not underftand it. 
32. God s Remembrance here is the Beginning of the third Time, even the Beginning 
of the Second Monarchy in the four Elements with the Creatures : For in the Covenant 
made with Noah the fecond Monarchy was comprehended, which went forth out of the 
Center of the Generatrix through the Divine Wifdom in Nature. 

k Verfe 3, 4. 33. And. Mofes fpeaks further; b When the Waters were abated, the Ark fet itfelf down 
upon the Mount Ararat. This Name [ARARAT] plainly hints to us in the Language 
of Nature a Mountain* or a compacting and an amaffing an EfTence out of the Center 
of Nature, even out of the Wrathfulnefs, feeing the Anger of God had then repofed 
itfelf there ; the Ark flood upon the allayed Anger, but the lad Syllable in this Word 
Ara-RAT fignifies that the Wrath of the eternal Nature, proceeding from the Center, 
has betook or formed itfflf into an aflive Dominion, and would thenceforward ride 
through Nature as a Warrior^ and mightily cxercife its Power and Violence in the hu 
man Property j whereby they would undertake Wars, and advance themlelves in Pricie, 
Pomp, and Power, and butcher and flay one another, eagerly contending abouc this 
| Mountain of the Wrath s Might, or fevere human Authority. 

34. This Mountain Ararat denotes the Houfes of the great ones^ or domineering 
Potentates upon the Earth* viz. the great Cajlles^ Forts, and Bulwark* , the miphry 
Mountains of the Power, Violence, and Strength of the Rich, and alfo the high Ncbility 
fprung up from the Myftery of the Great World ; upon which Kingdom the Ark of 
Ncab has fet down itfclf; but the Covenant with Noah, I mean the Kingdom of Ccriji, 
has fet itfclf to be an eternal Lord over this Mountain of the warlihs Might* and 



Chap* 3 2 * Of the Covenant between God and Noah. 173 

ef Arms fprung up from the Anger of God ; which Dominion and reigning Power of 
Chrift fhall abolijb and take away the Kingdom of this Mountain, and quite iupprcfs it : 
And it denotes to us truly, fundamentally, and exactly, that this Power and Authority 
would take upon it, in its own Power, the Ark of Ncab, viz. the Divine Covenant, and 
carry it, yea, put it on as a Garment, and proudly perch up itfelf therein, as if it had 
&e Kingdom of Chrift in its own Power. 

35. And it alfo fticws and denotes to us, how that this Mountain of the wrathful 
Anger of God in the human Property would beautify, trim, and adorn itfelf with the 
Ark of Noah, and would proclaim it to be the holy Ark of Chrift ; and yet it would be 
only founded upon the wrathful Anger, and be only an Anticbrijlian Kingdom ; which 
indeed would carry the Ark, viz. the Name of divine Holinefs, in the Mouth, but us 
Heart would be only this Mountain. A Vcffel, and confufed Heap of God s H ratb \ 
and yet it would make devout Shews of Holinefs, and glory in having the Ark upon it 
felf, but the Aim and Intent of the Heart would be fet upon the Strong Holds* the Pre 
ferment, Power, and Riches of the World. 

36. It denotes further, that the Potent and Mighty of the World would build the 
Ark, viz. the Service and Worfhip of God, upon their Heart and Reafon, with great 
Stone Houfes and Churches, and that thcfe Houfes thus built up of Stone fhould be 
tb .ir God, whom they would ferve in the Ark ; and they would wage War for the Houfes 
of Stone of their own contriving and framing, and for their Devices and Opinions therein 
maintained, and contend about the Figure of the true Ark, and not confider, that the 
Ark ftands upon their Mountain, that God has fet it above them, and that they ought to 
walk under God s Dominion in Humility, and fuffer the Ark to ftand upon them, and 
net ufurp to themfelves the Power of the Holy Ghoft, or take it away, and bind him 
to their feigned Power and hypocritical Forms* and command him to be filent \ as they do, 
in that they cry with full Mouth, Lo! Here is an Afftmbly of Divines : Here is the true 
Church of Chrift : This you tnuft believe and do : This is the Law and Ordinance of the 
Church. No, the Ark ftands above them-, they are under, as Mount Ararat was under 
neath the Ark : Chrift is the Ark, and not the contrived Heaps of Stone, or any l-orni 
of Man s devifed Worfhip or Opinion. All AJfemblies, Congregations, or Synods, are under 
the Ark Chrift, and not above ; for the Ark of Noah placed itfelf above the Mountain, 
to fignify that the Mountain muft bear the Ark : We muft bear the Ark of Chrift upon 
us, and have the Temple of this Ark within us. 

37. It denotes further, how the Figure of this Ark, viz. the e fpjritual Kingdom up- c EcelefiafH- 
on the Earth.^would place itfelf upon the Mountain of Power, Dominion and Loriiii- p al : . ft f lcr j cal 
nefs, and would rule win the Mountain in the Ark, and take upon itfelf to meddle 

with the worldly Dominions and Authority, and bring the Mountain, viz. the Power of 
tiiefecular Arm, above the Ark: Whereas the Ark ought to ftand upon the Mountain, 
and Noah with the Covenant to remain in the Ark, till the Lord bid him come forth, 
that is, till Cbrift delivers the Ark to his Father. 

38. And Mojes fays further-, * At the Eni of frty Days, when the Ark had fet itfelf* Verfe 6, ;. 
dwn, Noah fent f.rtb a Raven, to fee whether the Water was abated; but the Raven fiew 

to and fro, till the Waters were dried up from cff the Face of the Earth : The Raven de 
notes the earthly Man, and (hews how ihat he would firft put forth himiclf upon the 
Mountain Ararat, that is, advance hirrfdf in his Selfhood and earthly Luft, and build 
up his Kingdom in the fecond Monarchy. 

39. And though he came forth out of the Ark, yet he would fly to and fro in the 
Kingdom of his Selfhood, and nst return into the Ark, from whence he departed in 
Adam, and would only be a covetous Muck-worm, and a greedy Devourer of fldhly 
temporal Pleafure in his own Will, and remain as the Raven, and not return to the Ark, 



Of tie Covenant between God and Noah. Part I. 

defiling to crrer into it, but mind only to pofiefs the Kingdom of this World in Glcry 
and State : Alto it denotes that the Generation of this Raven would have the chief Place, 
Preheminence, and Government in the fecond Monarchy (like the Devil in the Wrath cf 
God) as Hiftories witncls that it fo came to pafs. 

Verfc 8, 9. 40. e Afterwards be fent forth a Dove from him, to fee if the Waters "joere abated upon 
the Earthy lilt when the Dove found no Reft for (be Sole of her Fact, Jbe returned again to 
him to the Ark, end be put forth bis Hand and took her to him into the Ark. This fets 
forth and denotes the Figure of God s Children, whofocm after come allb under the Go 
vernment of the Raven s Property, and arc brought into the Government of this World, 
for they are alib with Mam gone forth out of the Ark to behold and prove this evil cor 
rupt World, and Irje therein ; but when their Spirit can find no Reft in the earthly Do 
minion, then they come again before \ht Ark of Noab % which is fet open in Cbriji, and 
Noah receives them again in Chrift, into the firft Ark, whence Adam departed. 

41. Moreover, thi Raven denotes thcjbarp Law cf Mofes, in the fiery Might under 
God s Anger, which binds and flays Man, and brings him not into the Ark : But the 
Dove denotes t!ie Go/pel of Chrift, which brings us again into the Ark, and faves the 
Life : For the Mount (Ararat) does, as an exact Type ind Figure, point out to us the 
Kingdom of Mofes ; and the Ark, wherein the Life was kept and preiervcd, fignifies the 
Humanity of Chrift. 

f Ver.io, n, 42. f And be ft ay id yet other feven Days, and again be fcnt forth a Dove out of the Ark, 
* and it came to him about Eveniug, and lo ! Jbe had plucked off an Olive-leaf, and brought it 

in her Mouth : And he flayed yet other feven Bays, and let a Dove fy forth out of the Ark, 
which returned not to him any more. The Spirit in Mojes fhtws by thefe three Doves and 
the Raven, which Noah fent forth out of the Ark, a great Myftery, which though he 
does not clearly unfold, yet certainly is contained therein : The Raven does alfo denote 
the Law of Mcfes in Nature, which will remain in its Selfhood, and will not return in 
true Refignation and Self-denial under the Obedience of God, buc will enter in to God 
by its own Strength, Power, and Ways. 

43. The firft Doce fignifies the prophetical Spirit, which rofe under Mofes, viz. under 
the outward Law, and Offerings, and pointed through the Offering into the Ark of Noab, 
and Chrift \ this prophetical Spirit went all along through the Office of Mofes : It indeed 
flew under M r ,{cs, but it tended again into the Ark with its Prophecy, as the firft Dove 
which Noah lent forth flew indeed into the World, but came again into the Ark of 
Chrift. 

44. The fecond Dove with the Olive Branch, which alfo came again to Noah into the 
Ark, denotes the Word in the Covenant of Noah, which came forth out of the holy Ark 
of God into this World, viz. into our Humanity, and plucked off an Olive-leaf in the 
World, and brought it to Noah; that is, it plucked off a Branch from our Humanity, 
and took it into the holy Word, viz. the Mouth of God, as the Dove the Olive-leaf, 
and brought the Branch to holy Noah, tint is, to God the Father; but as it was an 
Olive-leaf, it denotes the UnHion of the holy Spirit, that the fame mould anoint the Hu 
manity, and bring it again with this Dove into the holy Ark. 

4 5. The third Dove which Noah let fly, which came not again to the Ark, denotes 
the Kingdom of Anticbrijl upon the Harth, which indeed is flown forth with its Dorfrir.t 
out of the Ark, but its Spirit remains only upon the Earth, feeding upon the fat Grafs, 
[upon the Riches, Hono-.ir and Beauty of this World,] and fo it flays only in Selfhood, 
[and returns not to the Ark ;] it indeed mikes devout Shews of Holinefs to God, and gives 
good Words, but the Man with its Senfes and Reafon will not for Jake the World, and 
leturn again to the Ark. They build themfelvy?<7/*/y Palaces without the Ark for the 
Pltafure of the Fls:"h, and are very zialous and devout in Hypocrify without the Ark , 



Chap. 33. Of tie Beginning of the fecond Monarchy. 

they will be accounted Children by an external Imputation of Grace, and Adoption, but 
they will not enter into the Ark ; but they fay Cbrift is in the Ark, he hath purchafed 
and paid all, we need only to comfort ourfclves therewith, he will bring us in well 
enough. 

4 o. The other Party fays, they have Chrift in their Works of Hypocrify, they take 
the Ark along with them when they fly out in their flefhly Plcalure : Ail thefe remain 
without the Ark in this World, and return not to the Ark. This the third Dove de 
notes : For the Antichriftian Kingdom walks demurely in the Shape of a Dove, and as a 
Sheep, but it is only a Figure and dark Shadow of Chrift s Kingdom, which confifts in 
the Spirit in Power, and is really in the Ark. 

ccfcc^c$oofc.cJooc^cc^ 

The Thirty-third Chapter. 

Of the Beginning of the Second Monarchy, and of the Covenant 
of God with Noah and all Creatures. 



I. F"j*Ocs~*VN D Mofes fays, * Then God fpcke -with Noah, and commanded him to go * Gen.vHL 1 5, 
~3L H* forth tvith every living Thing, each with its Kind : But Noah builded an Al- &Ct 
A y*5 ifjr to the Lord, and took of every clean Bcaft, and of every clean Foiuf, and 
c ff cre d Burnt-Offerings upon the Altar ; aud the Lcrdfmelled a fweet Savour, 
and f aid in his Heart, I will not henceforth curfethe Earth any more for Man s 
Sake ; fcr the Imagination of Man s Heart is evil even from his Youth ; and 
I will not any more fmite every living T hing as I have done, while the Earth remains : Seed 
time and Harveft, Cold and Heat, Summer and Winter, Day and Night ff jail not ceafe. Mo- 
fa fays that GodftneHeda fweet Savour, and faid ; ;; bis Heart, he would not again curfe 
the Earth, or fmite every living Creature any more, for Man s Sake. This is a Figure 
or myftical Type as is before mentioned in the Offering of Abel. 

2. For his Heart is the Word in the Covenant, which took the Prayer, and Will-Spi 
rit of Noah through the holy Fire in the Offering, and brought it in the Word to Sub- 
fiance, and withal fmelled, in the Divine Power, the Humanity of Chrift, who was to re- 
fyn himfelf io^the Covenant into the Word of Power; that is, it de fired to have the 
Humanity in his Power and Virtue as a plcafant Savour; and from this Smell, [or fweet 
Savour of holy Reft in the Paradifical Property,] the Spirit of God declared, that he 
would not again deftroy Man and the Creatures any more; fo long as the Earth fhould 
endure, thefe Creatures fhould alfo continue. 

3. For Noah offered all Manner of clean Beads, and Fowl ; and the Spirit fays, that 
he fmelled a fweet Savour of Reft: Now [he does not mean] that he took Pleafure in the 
Smell or Savour of the Offering, for all Beafts are in his Power, and are continually be 

fore him ; but he fpcke it in reference to the hidden Offering in the Covenant, which h That is, the 
the inward World in the Creatures did fmdl, which hereafter would deliver them by its ov/n inward ccn- 



peculiar fc Offering from the Abomination of Vanity, and fet their Figure into the holy 
Wifdom, viz. into the fpiritual World. purge the 

4. When Noah offered, then the Lord (that is, God manifefted "in the Offering by Floor, and 
the unmanifeft holy Name JEHOVAH through JESUS) did fmell the holy difappeared %% l j 
Humanity in ddam ;. that is, he did tafte in the Lubet or good Pleafure of his Wifdom t^fpa^ 
how the fame fhould be again manifeft in the holy Name Jrfus. And then he blefled Gold. 



Of tie Beginning of the fecond Monarchy. Part I. 

C/fl.ix.i--;. Xoab and his Children, and faid, * Bf fruitful, and multiply, and replenijb the Earth-, and 
the Fear and Dread of you be upon every Beaft of the Earth* and upon every Fowl of tbt 
Air \ even upon all that creep upon tbt Earth ; and upon all the Pifees of the Sea ; into your 
Hands they are all delivered : Every living Thing fiall be Meat for you ; even as the green 
Herb I have given you all Things ; but the Flejb with the Life thereof , that is, with the 
Blood thereof, you foall not eat ; for I will require the Blood of your Lives, of every Bcaft will 
J require the fame ; and at the Hand of every Man will I require the Life of Man, feeing 
that he is his Brother; and ivbofoever Jheddttb Man s Blood, by Man Jb all his Blood be Jb:d- t 
for God created Mc.n in his own Image : And you, be you fruitful, and multiply, and be in- 
dujlricus upon the Earth, that you may increafe abundantly. 

5. When God blefled Noah, through the Offering proceeding from the Covenant, 
and bade them be fruitful, he gave them again the whole J^orld, with all its Hods, in 
Poflcflion ; all whatfocver lives and moves, mould be fubfervient to them, and be their 
own ; and he gave it them all in common, he made there no Difference between Noab 

k Mufler. and his Children, no k Lord nor Servant, but he made them all alike, none noble or ig 
noble ; but as many Brandies and Twigs grow out of one Tree, and yet all together 
are but on , only Tree \ fo alfo he edablilhed the human Tree upon the Earth, and gave 
them all Beads, Fillies and Fowls in common, with no Didin&ion, Redaction, or Prohi 
bition, except only, that they fljould not eat their Life in the Blood, left they mould be- 

1 Or with the come mondrous in their Life with the bedial Life. 

eating of tl ^ (j O( j commanded them to rule over all the Beafts, and Creatures, but in tliis Place 

Beafls C he 6 ave them no peculiar Dominion, or ruling Power over one another: For all Do 
minion, lordly Rule, and Authority, whereby one Man rules over another, does arifc 
out of Ararat ; that is, from or through the Order of Nature, according to its Properties, 
according to the Conftellations, and outward Dominion of the Princes, under the Conftel- 
lations or Ajlrum. 

7. The true Image of God has no other Dominion in its Members, than the Body 
has in its Members, or the Tree in its Branches ; but the bedial Image from the Stars 
and four Elements makes itfelf a Dominion and Government, according to its Mother, 
whence it takes its Rife, and wherein it lives. 

8. Alfo all Laws and external Ordinances, which God has appointed Man, do all be 
long to the Order of Nature, viz. to the expreffcd formed Word ; the fame God has 
given Man for a Propriety, that he mould rule therein with the inward fpiritual Man of 
Underjlanding, according to the Wifdom of God, and make himfelf [Laws and] Orders 
according to the Spirit of Wifdcm. 

9. Over which Orders and Ordinances of Men, which they make to themfelves, HE 
[viz. the Lord] has fet himfelf as Judge, and thereupon has appointed the lajl Judge 
ment, to feparate wrong from right, and whatfoever proceeds not from Truth, Righteouf- 
nefs, and Love, and tends not to the fame, againft that the Judgment of God is let; for 
it is generated or hatched through the falfe Spirits of Darkncfs in Turba Magna, and in 
troduced into the human Property as a falfe Lud and Subtlety, and is a Stranger, or Baf- 
tard IVifdom, which-y/W/ not inherit tie Kingdom of God. 

jo. All Royal and Princely Highnefs and Excellency, together with all Governments 
and Dominions, arife from the Order of Nature; in the Image of God there is no Com- 
pulfion, [no Force, Violence, or Opprefiion,] but a mere free, willing, defirous Love- 
Service, as one Member in the Body, or as one Branch of the Tree, freely and readily 
feryes the other, and they rejoice in each other. 

j i. But feeing that Man has introduced himfelf into the outward formed Word Evil 

and Good, viz. into the Kingdom of Nature, the Kingdom of Nature has deprived Inn 

of the holy Dominion, and has placed itfelf with its Power over the human Property ; 

i therefore 



Chap. 33. Of the Beginning of the feco?id Monarchy. 177 

therefore if he will have the fame again, he muft be lorn anew of God, and then he 
may rule with the new regenerated Life in the Spirit of God over the Kingdom of 
Nature. 

12. Indeed there arcOv&rj of Princely Angels or Hierarchies, in thejpiritua! World -, 
but all without Compulfion, in one harmonious delightful Love-Service and Will ; as 
one Member in the Body readily ferves another. 

13. All whatfoevcr Man in the Kingdom of Nature draws under his Power, and abufes 
it to Superfautits and Excefles, and thereby withdraws from his Fellow-Members, where 
by they arc put to Want, Poverty, and Diftrefs, and their freely given Right and Due is 
wholly withheld from them, the fame is imprinted [or comprehended] in 1 urba Magna^ as 
an Abomination of Nature, and put into the Judgment of God to the Day of Seperation. 

14. Nature requires only Order, and gives Diltinction of Places and Offices"; but the 
furea brings its Abomination from the dark World s Defire thereinto ; viz, Pride, Co- 
vctoufnefs, Envy, Anger, and Falfhood. 

15. Thefe five Vices or Iniquities are the Whore s Brats in the Kingdom of Nature, 
and lhall not inherit the Kingdom of God : God holds the Kingdom of Nature for his 
Order, and has given the fame into the Power of Man, that he, as God s Inftrument in 
this World, (hould fever the Evil from the Good, and cbufe himfelf a Judge, to pafs 
righteous Judgment upon the Iniquity and Malice of the falfe Defire and Lnji [of Man-,] 
for he fays, li/bofocver Jhcds Man s blood, ly Man /ball bis Blood be fmd y viz. by the Order 
and Inftitution of Nature ; not that any ftiould revenge himfelf upon others by his 
own felfifh Power, or Force of Arms, but through the Order of Nature, through Gcd s 
Law and Appointment ; the fame is the true Avenger ; for God faid, / will avenge 
jcur Lift s Blood) and will avenge it upon every Beajl; here he means, by the Order of 
Jiis LaWi and its Officers who officiate in the right and clue Execution of the fame. 

1 6. Not that a Prince or Lord has Power to flied Blood without the Law of God; if 
he does fo, then the Law of God condemns him alfo to Death. Here, there is no pe 
culiar felf-ful Power given over Man s Blood, let him be King or Prince, for they arc 
only Officers over the Order of the Divine Law, and they ought not to go further than 
the Command of God gives Leave : Indeed, they have the Law of Nature committed to 
their Charge, as Servants of the fame, but they muft deal therein only according to 
Righteoufnefc and Truth, and not do any thing through felfilh, [covetous, proud, and 
envious] Defire, for God has created Man in his own Image: Now the King-iom of 
Nature in its Offices has no Power over this divine Image to kill the fame, but the Of 
fice or Commiffion in God s Order m pafles only upon the outward Image of Nature. " Or lias 

17. If therefore an Officer of Nature [any Magijlrate~] take away the Life of a righteous owcr ovcr 
Man, Him Nature appoints to the Judgment of God to the Day of Seperation, wherein 

God will judge all the unrighteous Afts of Man : What will then become of the Tyrants 
who turn the Truth into Lies, and Shamefully. abufe and condemn the Children of God 
on Account of their divine Knowledge and Profefllon, and ftir up War and Contention to 
defolate anddeftroy Country and People? All thefe belong to Turla Magr.a, to the Judge 
ment of God; for they manage the Sword of the furba in felf-ful Luft and Plrafure; 
unkfs the Spirit of God commands them, and then they muft do it for their Office and 
Charge, [and execute the juft Judgment of God upon thofe who have filled up the 
Meafure of their Iniquity,] as Jjrael was commanded to do among the Heathen. 

18. Whofoever flied s Blood of his vwn Pleafure to advance his Authority, without 
urgent abfolute Necejtity or God s Command, he is moved, acled, and driven, by, the 
wrathful Fire of God s Anger, and falls at laft to be a Captive in the fame Kingdom. 

19. Every Warrior [or Solditr] is a Red of God s Anger, wherewith he does through 
his Wrath and Indignation rebuke, arid devour the Iniquity, and Malice" of Man : And 

VOL. III. A a 



178 Of the Beginning of the fecond Monarchy. Part I. 

it docs not belong at all to the OrJcr [or Ordinance] of Nature, but to the wrathful 
Defirc, ioTu ba Magna, to the Order of the eager fierce-devouring Wrath, whereby 
God s Anger overturns and lays wafte Countries and Kingdoms. 

20. Underftand, It is the Order of the dark World s Property, which by God s Per- 
miffion advances its mighty Force in the Time of Man s Wickedncfs, and then it goci 
as the Wrath will have it, till the fame is we\\ fatiated in the Blood of Man. 

21. For this is even the Revenge of God s Anger, of which he fays, That be would 
take Vengeance for [or require] the Bleed cf Man : Therefore he often takes one Man 
and by him in Anger flay? another that has deferred Death. 

22. When the great and potent Rulers (bed innocent Blood, then comes the Anger of 
God with its Officers, and flieds their People s Blood, and brings the Sword of the Turfa 
upon them, whence War arifts ; but this is not from the divine Orders of the good Na 
ture in which God governs with his Wifdom. 

23. The Wifdom of God dcfires no War : But the Anger of God, according to the 
dark World s Nature, does eagerly dcfire it, and effects the fame in the Vanity and Int. 
quity of Man. 

24. If we lived as the Children of God one among another, we need not Have any 
warring and fighting; but in that we wage War, we thereby teftify and declare, that 
we are only Children cf this H crU^ and fight for a flrange Inheritance, which yet we 
mufl relinquijhi and thereby we ferve the God of Anger as obedient Servants; for no 
Warrior or Soldier (hall inherit the Kingdom of God, while he is fuck a ont ; but [he that 
is] a Child new-born of the Spirit of God, which fcrfakes this World. 

Ver.8. -15. 25. B And God faid further to Noah, and to bis Sens with bim ; faying^ Lo 7, behold I ejln- \ 
llijh my Covenant with yen, and with your Seed after ycu t and with evciy living Creaturt \ 
that U witbyou, of the Fowl, cf tbe Cattle, and of every Bcaft cf the Earth that rs wilb I 
you, even of all that came forth cut of the Ark ; that henceforth ail Flejb jkall not any mrt 1 
be cut off by tbe Waters of a FJccd ; neither Jhall there any more come a Flood to dejiroy tk j 
Earth : And Godfaid, This is the Token of tbe Covenant which I make between me and yet, I 

V and every living Creature that is with you from henceforth for ever : I fet my Bow in th i 

Clouds , and it foall be for a Token of a Covenant between me and tbe Earth. And it fit! \ 
come to pafsy when I bring a Cloud over tbe Earth, tbe Bow Jhall be fecn in tbe Cloud \ ad \ 
I will remember my Covenant which is between me and you. This Covenant with Man is i i 
Type of the Three Principles of the Divine Being, viz. of the Being of all Beings. 

26. For the Rainbow is the Sign and Token of this Covenant, that God docs here 
mind, and very intimately look upon, that Man was created out of Three Principles 
into an Lnage^ and that he fliould live in all Three ; and he beheld now the Inability and 
great Peril of Mankind, and let the Sign of this Coverrant before him as a Reprelcnta- 
ticn, that his Wrath (hould not any more be ftirred fo to deftroy every Life. 

ThcColoers 27. For the Rainbow has the Colour of all the three Principles, viz. The Colour of 

of the three the frji Principle is nd and darkijh-brown t which denotes the dark and Fire-world, 

iheRwnboi? that *? thc flril princ P 1<r > the Kingdom of God s Anger. The Colour of the ftccnd Pr m- 

ciple is white and yellow \ this is the majefbtical Colour, fignifying, as a Type of thc 

hply World, God s Love. The Colour of the third Principle is green and blue- y blue from 

the Chaos, and green from the Water or Salt-petre-, where, in the Flagrat or Crack of 

the Fire, the Sulphur and Mercury fcperate themfelves, and produce diftinct, various and 

> Or World, feveral Colours, which denote to us the inward fpiritual p Worlds, which are hidden in 
the four Elements. 

28. This Bow is a Figure of the lafl Judgment^ (hewing how the inward fpiritual 
World will again manifcft itfelf, and fwallow up into itfelf this outward World o 
Elements. 



33- f ^ e Beginning of tie fccond Monarchy. 179 






29. And this is even the Sign or Token of the Covenant of Grace, which Sign in the 
Covenant denotes the Judge of the World, viz. Chrijt, who at the End of Days will 
c ppisr in all the three Principles, viz. according to the Firc-fign as a fcverc Judge over 
the Turba, and all whatfoever (hall be found therein; he will manifeft the fiery Judge 
ment, and enkindle the Turba, fo that the firft Principle (hall appear in its fiery Pro 
perty : For all Things of this World s Being mujl be tried or purified in th: fire of the 
firft Principle, viz. in the Center of the Eternal Nature ; and even then the Turbo of all 
Beings (hall be fwallowed up in the Fire. 

30. And according to the Light s Sign he (hall appear as a pleafant Vifa&c to all the 
Stints, even in the Midfl of the Fire, and defend His in his Love and Mcekncfs from 
the blames of the Fire. 

31. And according to the Kingdom of the outward Nature of this World, he (hall 
appear in his ajjumed Humanity ; and the whole outward Myftery of the four Elements 
according to Sulphur, Mercury, and Salt, according to all the Properties of the Wonders . 
of theexpreflcd and formed Word, even all (hall be made manifeft before him according 
to Light and Darknefs, [viz. according to their Good and Evil.] 

32. Of this the Rainbow is a Type and Figure, for it is a Reflex [Anti-type] or con 
tra olancc of the Sun, (hewing what Kind of Property [or Virtue] there is in the Deep; 
the Sun cafts its (hining Luftre into the four Elements towards the Chaos, and then the 
Chaos, from whence the four Elements proceed, manifefts itfelf according to the Prin 
ciples, with its Colours : And it denotes and points out the hidden or myftical Ground 
of the four Elements, viz. the bidden World, and alfo the Hiddennefs of the Humanity j 
for in this Hiddennefs [or fecret Myftery] of the Creation, God did fet forth his Cove 
nant, that he would not deftroy its Image any more with Water ; that the Fountains of 
the Deep fhould not be any more opened in the Chaos, as came to pafs in the Flood, and 
in the Creation of the World. 

33. 1 he Rainbow is an opening of the Chaos in Nature; and it may very well, if the 
Sun be in a good Afpeft in the Elements, produce and bring forth a wonderful Birth, 
both in the Vegetables and Animals ; alfo there may thereby be a creaturely living Being 
produced in the Deep, according to the Property of the Sun s powerful Influence ; accord 
ing as it finds in the Elements a Property from the/^?r;n or Conftellations, either to Evil 
or Good; as oftentimes to Worms, Flies, Grafhoppers, and the like; and alfo to a good 
Life, according as Saturn and Mercury arc enkindled in their Dcfire. 

34. For when the Chaos opens itfelf, then the harfh-aftringent faturnine Property at 
tracts, as an Hunger or Dcfire, to itfelf, and takes the Property of the Chaos (wherein 
the bidden Powers are contained) into its Defire, and coagulates the fame, and forthwith 
Mercury becomes living in Sulphur, for the Sun enkindles the fiery Mars in its Property, 
whereupon Mercury is ftirrcd up, or becomes aftivc; this Saturn frames [amafles] into 
a Body, viz. into an Ens ; now the Salt-petre cannot agree or unite itfelf with Mars, and 
therefore there is a Severation or Motion ; and feeing that they cannot * get rid of Sa- * Qr eflap e. 
txrn, viz. the Fiat of the outward World, it becomes a flying Life [or Creature] ac 
cording to the Property of that fame Conftellation. 

35. Saturn [hath fuch a Power or Property in it, as that it] may, if the Sun be in a 
l<>cd /lfpec-1, take in the diftilling Dew out of the Rainbow into itfelf; underftand into 
the Saturnine Property, which afterwards falls upon the Water, which feme Fi(h eat 
down, and coagulate in them, whence precious Pearls may arifc. 

36. For the paradifical Property opens itfelf all along in the Chaos, if it be not hindered 

by evil malignant /jfpecls ; which Mafter r IVifeling will fcarce believe : He can fp?ak of The fclfe 
fhe Ground of Nature exactly, and has it at his Fingers End, and yet is blind in the Phiiofcpher, 
"Myftery, and underftands not either the inward or outward [Pare of Nature :] Forfucb So ? hllUr 

A a 2 



Of the Beginning of tie fecond Monarchy. Part I. 

7>*/,Calvei. I have not written any thing; for I need not fuch Animals to the undemanding of my 
Writings, but good clear quick-fighted illuminated Eyes ; to all others they arc dumb 
and ablurd, let them be as wife and learned as they will. 

37. The Chaos is the Root of Nature, and yields of itfeif nothing elfe but a good 
Property ; but if the Conftellation be evil, the evil malignant Defire takes the good Pro- 
perty into itfeif, and changes it into Evil ; as a good Man among evil Company changes 
his Good alfo into an Evil. 

38. And the Rainbow is efpecially reprefented [or freely given] to Man, for aTokea 
of ihe divine Grnct -, fo that he might behold and view himfelf, as in an open and per- 
fpicuous Glafs, what he is , for the Sign of Good and Evil is manifeft as a Type of the 
Center of Nature, out of which Evil and Good take their Rife, over which the 49 of 
Man was fa ly God to fa Judge. 

39. For the Type or Form of the Ark of Noab is alfo in the Roixbow ; if we were 
not blind, it would plainly appear fo to us : Alib the trinity of the Deity is therein pour- 
trayed , for the red Colour denotes the Father? the yellow and wbite the Son, and the 
blue the Spirit. 

40. And God has fet forth himfelf in a Figure according to his Manifeftation in the 
Sign of the Coven ant, that we fhould fly to his Grace, and receive his Covenant, and 
be always mindful of his Revelation to come ; where he will again manifeft the fpiritual 
World, as he has fet it forth to us by Way of Similitude in the Rainbow, to the End 
that -we mould fee what is in fecrtt, and how his Covenant is eternally eftablifhed wkh 
us in fecret, and (lands ever before him. 



The Thirty-fourth Chapter. 

How Noah curfed his Son Ham, and of the myflical Prophecy con 
cerning his Three Sons and their Pofterity. 




Noah began to be an Hufbandman, and planted a Vineyard; and It 
Gf. ix. %* /jNQQQ PK drank of the ^Wine and was drunken, and uncovered in his Tent. And 

/" Canaan s Father, faw tie Nakednefs cf his Father, and told it his 
two Brethren without, and Sem and Japbet lock a Garment, and laid it 
upon tleir Shoulders, and went backwards, and covered the Nakednefs of 
their Father, and their Faces were ba kwards, fo that they faw not tbeir 
Father s Nakednefs : New when Ncab awaked from bis Wine, and knew 
wbat bis younger Son had done unto him -, be f aid, Cur Jed be Canaan, a Servant of Servants 
bejball be among his Brethren. And be f aid, Eleffed be the Lord God of Sem ; and let Ca- 
naan be bis Servant -, and God enlarge Japbet, and let him dwell in the Tents of Sem -, and 
let Canaan be bis Servant. This is an exaft real Type of the human Property according 
to the Tbrte Principles or Worlds; for the Spirit in Noab fpeaks from the Center ; and 
the Three Sons of Noab did now ftand before the Spirit in a Figure, typifying what 
Kind of People mould arile from them. 

2. By this Figure the Spirit of Neab prophefied or declared, from the very Stock or 
Root of the formed Word of the human Property, what the fecond Monarchy mould be : 
Noah was drunk, and laid naked \yith his Shame, at which his Son Ham mocked, ana 



Chap. 34 Of NoahV cur/ing Ham. 181 

alfo declared it to h3 Brethren, that they ilfo (hould do the like : Here the Spirit inti 
mates, and points put, whence the Curie arofc upon Ham, viz. from the Sham* of his 

#. For this wa$ even the Abomination before God s Holinefs ; out of which Root 
ffttt and his Generation, viz. the Man of Vanity does arife ; for in the Image of God 
tfcc Shame is an Abomination. 

4. Therefore God commanded Abraham to be circumcifed on this Member, to {hew that 
this Member was */ given tosidam in the Beginning, and that it {hould be again cut off 
from the Image of God, and not inherit the Kingdom of God ; upon which Caufe and 
Reafon alfo the Soul s Spirit is aihamed to uncover it. 

5, But feeing that Adam did not (land in the Image of God when his Eve was made 



out of binit it was hung upon him to propagate in a beftial Nature and Kind j thereup 
on ftUb this beftial Tree, viz. the fiejhly Spirit of Vanity, came to be propagated all 
along from this Property, and adheres to Man ; the Figure of this was flam, and there 
fore he mocked his own Property in his Father. 

6. The Spirit of this Property mocked its Ens which it had from the Center of Na 
ture: Ic beheld itfelf in his Father s Shame from whence it had its Rife, as in a Looking- 
Glafs of its Self-hood: And thus this Spirit [of fleflily Ham] forthwith broke forth as a 
Lift of Vanity^ and manifeftcd what itfelf was, viz. a Scorn [Difdain] of Heaven. 

7. Which the Spirit of God s Image in the formed Word of the good Ens in Noah 
did well know, and did awaken in him the Fire-Center of the Soul in the Wrath, and 
curfcd this Spirit of Vanity that it {hould not co-inberit in the Kingdom of Heaven;. 
The Scoff-Spirit fliall not poflefs the Kingdom of God, but be cut off from the Image of 
God, that is, from the cutward Image of the formed Creature. 

8. For the fame Property from whence the Shame arifes is good in itfelf; but in 
Ad&nfs Imagination after the beftiai Property it became monftrous, beftial, and ftrange 
io the Image of God ; and therefore \h\sjlrange Form and Shape mall not remain for ever. 

9. From this ftrange falle Shape the Scorner or Scoff-Spirit did arife ; the Devil infi- 
nuated into the Figure of Ham s ftrange Spirit, and mocked at the heavenly Generatrix, 
that it was now even become a Monjler in the Image of God ; and therefore the Spirit 
of Noab curfed the falfe Scoff-spirit [in Ham and all his Generation.] 

10. Not that we are to underftand that Ham was accurfed in his Soul and Soul s Spi 
rit, but according to the Figure [He and all his were accurfed j in the Property of the 
reviling mocking Spirit, which broke forth and manifefted itfelf out of the Monfter; 
but He (that is, the earthly Image of the Limus of the Earth) mould be hidden with its 
own Self-will 7h the Image of God, and be only as a Servant, or Inftrument of the di 
vine Image proceeding from the holy Ens\ the earthly Spirit mould not rule, but the 
heavenly viz. the Soul, with its Spirit; the Monfter, that is, this vile reviling Spirit, 
muft not be manifeft : But feeing the Free-will did awaken and ftir up the monflrous 
Spirit, which was only a Scorner of the Myftery and Hiddennefs in the Covenant, Noah ^ . 
curfed "him, and faid, He fault be a Servant of bis Brethren. 

11. For he faid, Bleffed be the God of Sem y and let Canaan be bis Servant : God enlarge 
Japbet, .and let bim. dwell in the Tents of Sem : The God of Sem was he who had efpoufcd 
or incorporated himfelf with the Covenant in the Seed of tbe Woman-, the Figure and 
Type of ibis (in the Spirit) was Sem ; and Japhet was the Figure of the poor Soul capti 
vated in the Monfter; God mould let this Japhetical (pr Spul s) Property dwelt in tbe 
Tents of Sfvt, and enlarge it in Sevis Figure. 

i?. But Ham s Figure according to the monftrous Spirit {hould not have any Domi 
nion or Reign in the Life of the new Birth, but be .only as a Servant, or as an Initru- 
mcnt without Self-will, OJT any peculiar <Ufe of &rlf, m\>A fcry,e an.d a.dmir>ifter to the 



183 Of Noah / curfing Ham. Part I. 

Ufe of the fpiritual Kingdom ; in like Manner as the Night is hidden in the Day, and 
yet it is really there, but Ib as if it was not ; and it ii the Handmaid to the Day s Ope- 
ration and Power. 

13. Thus in like Manner the Spirit did exprefs how the three Properties of the Hu 
manity, viz. the Woman s Seed, and the creaturely Soul s Seed, and the earthly Seed 
in Ham s Figure, fhould (land in their Place, Order, and Rule, in the Regeneration in 
the fpiritual Kingdom ; and thereby it declared and pointed at the Kingdoms of the 
World, intimating that this fame Figure would all along put forth itfclf in the Kingdom 

* Or Man- and Dominion of the w Humanity upon the Earth, and thus keep itsFigure externally fo long 
.kind. as Mankind mould live in the Dominion of the four Elements ; as it has thus fallen out. 

14. For Sem s Figure pa/Ted in the Covenant upon Abraham and Ifrael* among whom 
the Word of the Covenant was manifefted and fpoken forth. And Jafhet s Figure went 
along in Nature, viz. through the Wifdom of Nature in the Kingdom or Nature , whence 
the Gentiles arofe, who looked upon the Light of Nature ; and Sot s Lineage looked 
upon the Light in the Covenant -, thus Japbff, that is, the poor captive Soul, which is of 
the Eternal Nature, dwelt in Sern s Tent, viz. under the Covenant: For the Light of 
Nature dwells in the Light of Grace, and is a Tenant or Inhabitant of the Light of 
Grace, viz. of God s Light ; it is even as a Form or framed Subftancc of the un- 
fprmed uncomprehended Light of God. 

15. And Ham s Line palfcd upon the animal beftial Man which proceeded from the 
Limus of the Earth, in which was the Curfe ; whence the fodomitical and almoft wholly 
brutijh People arofc, who eftcemed neither the Light of Nature, nor the Light of Grace 
in the Covenant. 

1 6. This fignifies and points out the outward Part of the Soul from the Spirit of this 
World ; which in the Regeneration in the fpiritual World (hall be a formed and very 
fxed Will, which may not, ordefires not to rule in the Manner and Condition of a 
felfifh peculiar Spirit, but (hall be as a Servant and Minifter of the creaturely Soul and 
God s Spirit in the holy Light s Image ; it (hall not be manifeft in voy ftlf-ful arrogating 
Underftanding of Selr-hood, but remain hidden, as the Night is hidden in the Day, 
and yet it is really there. 

17. For the animal Soul (hall not inherit the Kingdom of Light, although it (hall and 
will be therein ; yet it hath no Dominion or predominant Virtue of its Selfi/hnefs ; as an 
Inftrument is a dead fenfelcfs Thing in reference to the Mafler, and yet it is the Maf- 
ter s Tool wherewith he makes what he pleafcs; the fame in like Manner we are to un- 
derftand concerning the Animal Soul in the Regeneration. 

18. But in the Time of the four Elements it will have the upper Hand and Sway, 
for it has brought itfrlf into a proper Self-hood, and imaginative Life of felfifh Pro 
priety, and therefore God has accurfed it, and condemned it to Death > fo that it muft 
die to Self -hood. 

19. For when /dam did awaken the earthly Properties out of the Limit* of the Earth 
in his Defire, fo that they went forth out of their juft Accord and mutual Harmony, 
each of them into its own Self-will and Z,///?, to behold and look upon itfclf as a pe 
culiar Self- Life, the beftial Soul was hereby brought to its predominant Power and Force: 
And this fame is Ham s Property, which God has ordained to be Servant under the An 
gelical Kingdom, and curfed its jeering, fcorning Power, in that it mocked at the hea 
venly Matrix, and fet forth its own Figure and Form. 

*Ct*. Ix. 23. 20. The Spirit fiys in Mofes, * That Sem and Japhet took a Garment upon their Shoul 
ders, and went backwards to their Father and covered him \ fo that their Faces were turned 
backwards, and they f aw not his Shame. O thou wonderful God ! How very myftically 
and fecretly doft thou carry thy Works ? Who would know and underftand thy Ways, 
if thy Spirit did not lead us, and open the Under/landing ? 



Chap. 34- Of NoahV cuffing Ham. 183 

2 1 Both tbefc Brothers took a Garment upon their Shoulders, and covered tbtir Father : 
Whv did not one do it alone? or why did Noah drink himfelf drunk and lay fo naked 
with his Shame ? This, Reafon looks upon as if there was nothing more in if, but only 

fltftry of fuch an Adi: But feeing that flam was thereby curfcd, and made to be a 
Servant of his Brethren, and not only he, but alfo all his Pojlerity defcended from him, 
we fee thereby very clearly what the Spirit does hereby fignify, viz. that it is a Type, 
Character, and Figure of that which fhould afterward come to pafs. 
^22 The Earthly Spirit, which the Devil had made monftrous, was a Scorner and 
Teerc r of the heavenly Birth : It indeed faw the Shame which it muft bear upon it as a 
Monfter, but He went away as a Beajl, and mocked the new Regeneration of the hea 
venly Matrix : But Japbet y viz. the poor Soul, and Sem, that is, the difappearcd Hea 
ven s Image, which was moved, ftirrcd, or quickened again in the Covenant, they took 
e Garment upon their Shoulders: This Garment was the new Humanity which mould 
open itfelf out of the Covenant, out of the Angelical World. 

2? And they went backwards, and cohered their Father s Shame. This. intimates and 
denotes that the Free-will of Self mud and (hall wholly turn itfelf away from the beftial 
Monfter of Sclf-fulnefs and Ownhood, wherein the Shame (lands open, and enter again 
into the refigned Filiation or Childfhip, and go no more forwards, but retire again back 
wards, and muft take the Garment of the new Humanity, viz. drift s Innocence, Me 
& and Satisfaftion upon it, and therewith covtr the Shame which our Father -Adam has 
with the Monfter patted upon us by Inheritance : This was the Type which was here 

24. And that Sem did not carry the Garment alone and cover the Father, figures out 
to us, that the Soul, viz. Japlet, that is, the inward Kingdom of the inward Eternal 
Nature, muft help ; for the Soul is of the Father s Property ; and thisjapbet typifies : And 
the Soul s Spirit, viz. the fair Image of God in the Light, which vanilhed or difappeared 
nAdam, and ftood r typically in the Covenant, of which Sem was the Figure, points r Qi -in the 
out to us the Son s Property, who Ihould open the Covenant : Thus alfo we are to un- 1 
dcrftand, that the Father in his Will, who freely gave us the Son, took on one Part the 
Garment of our Sin s Covering, and this was typified by Japbefi and the Son on the 
ether Part, who covered our Shame with the Father s Will, and tins Sem was a Figure of. 

25 For if G&r/jfrlhall lay the Covering Garment upon our Shame, then the Soul muft 
help, that is, it muft give up and refign its Will wholly thereinto, and go backwards 
with its Will towards the Bofom of the Father, and not any longer parley with itfeli 
in its own Will and Knowledge, how it goes or will go ; but fo it muft take the Garment 
in true Repentance upon its Shoulders, and leave the other Part upon the Shoulders of 
5ti* viz. to the true Image of * Chrift, which is the precious noble Sophia. * Or Cod. 

26. Both thefe take the heavenly Garment, and go backwards to the Father; and 
though they cannot fee how they go, yet they go in Faith trufting m God s Mercy and 
turn away their Eyes from the Shame, Vanity, and falfe Will; for going backwards 
and covering the Shame in this Place fignifies nothing elfe but to convert the Selfhood 
naturally cr O ?ng forwards in its own Will and Way, and go back again into the ONE, 
out of whTch the Free-will departed, and came into the Monfter or Shame. 

27. AW/s Drunkennefs fignifies, that when Adam entered with his Luft and Defire 
into this World s Property, he became drunk in the beftial Property; i and therein he 
uncovered his Shame, that is, he difclofed and made bare therein the beftial Luft: Now 
when this was done, he ftood brfore God in great Shame-, and then the beftial Spirit in 
this Monfter of falfe Luft and poifonful Concupifcence broke forth, and reviled the pre 
cious heavenly Image, and made itfelf Majler. . 

28. And thus Chrift muft in our Soul, and in our difappeared and again revived noble 



184 O/ 4 bToahV curfng Ham. Parti. 



Sophia, cover the Shame of our Father Adam and hi Children j for he would for 
Reafon not be born of the Seed of Man, but out of the heavenly difappcared Ens, and 
brought his living Ens of the holy World thereinto* that fo he might cover our mon- 
r/jr/, Seed, ftrous * Sham of the Soul s Property, which Adam * Luft had uncovered, with the hea 
venly Ens. 

29. The corrupt Nature which had Opened itlelf now in Paradife went along with all 
Men ; and though the Image of God was again regenerate in the Spirit of the Saints, as 
in a figurative Form, till the fulfilling of Chrift in the Flelh, yet the monftrous Image 
was propagated all along in all in the earthly Property. 

Note this 30. But feeing the firft earthly World of the human Property was drowned in the 

F C H l f h C Flood, and there the firft Monarchies ceafed, the fame Figure did forthwith reprefent it- 

Chapter. ^ a g a n n Noah and n s tkree Sons : So that now the SP irit does here fignify, from 

the very Stock and Root of the human Property, how it fhould afterwards be\ viz. the 

Tree of Man would in its Properties introduce itfelf into Boughs and Branches, that is, 

forcad forth itfelf into diftinft Nations and Governments \ and that they would not all 

know the only God according to the Light of his Grace ; and how God would repre 

fent to them the Light of Grace in the Generation of Sem. 

I. For Noab fays, Blfffed be the God of Sem, and let Japhet dwell in Sem s Tents : By the 
God of Sem he means the holy Word in the Covenant, intimating how the fame would 
manifeft itfelf; and then the Japbites or Gentiles, which lived in the Light of Nature, 
Ihould come to the Light of Grace manifeftcd from the Generation of Sem, and enter 
into Scm s Tents and dwell therein : This did point at the Gentiles who before knew 
only of the Light of Nature, but when the Word did manifeft itfelf in the Perfon of 
Cbrtft with the gracious Light of the Gofpcl, they came into the Light of Grace. 

32. And even here flam, viz. the fiemly Luft-fpirit, muft be, in his own Property and 
Self-hood, a Servant among the Children of Light, for the Children of God compel 
him to Servitude, and keep him under, and take away his reviling fcorning Will ; for the 
Spirit of Ham, which Noab curfed, does intimate how this Ham s Spirit would be great 
upon the Earth, and go on only in its own proud, monftrous, and bcftial Knowledge, 
and feoff at the Children of the Light, account them /^/j, becaufe their Hope is upon 
fomcthing elfe which they do not outwardly fee. 

33. Thus the Spirit in Noah points out to us three Sorts of Men : Firft it fignifies 
the Children of Faith, who nakedly and merely look upon the hidden (Light of God s 
Grace, and have the fame fhining in their Hearts. 

34. The other \vould look upon the Light of Nature rind Reafott, and would endea 
vour to fathom and fearch out the hidden Light by the Strength of Reafon, and it fhews 
that they would therefore contend, difputf, -wrangle and jangle, and bring forth many 
Wonderful ftrange Monfters and Conceits out of the Light of Nature, and fet them up 

Nott. for Gods, or God s Light , as it has To come to pafs among the Chriftians and Gentiles. 

35. The third Sort would be of Ham s Nature and Generation, and know neither 
the Light of Nature or Grace, but walk as the Beaft, and be only titular verbal Praters 

and literal Children, and moreover Mockers, Scoffers, and fleering Apes, who would alfo 
be called the Children of God : But their Knowledge would be only of the external Stone 
Church, a mere Cuftom, and verbal Round of a Service of God, -where the Mouth 
would ufe indeed the Name of God, but the Heart would only bring forth a bcftial Spirit 
to earthly Pride, Luft, and Pleafort. 

36. Thus the Spirit of Sem, Ham, and Japlet, would dwell together in one Congre 
gation : Scm s Generation in Faith hidden among the Japbiies, as a poor, difefteemed, 
contemned, abject People : But the Tribe of Japbet would fet forth themfelvcs with 
great plaufible Words, with great and high Oftcntation of God s Service} but yet 



Chap. 34- Of NoahV curfmg Ham. 

would be but as an Hvpocrify and Teeming Holinefs proceeding from the Lioht of Na 
ture: But Ham s Lineage would be full of Gluttony and Drunkennefs, Scoffing and Re- 
cv.%, and they would mock at both, viz. the Children of the G;/ like feeminff Holi 
nefs, and allo at the Children of the true Light, and would live as the wild brute Beaft 
and yet in their fwinilh Life they would be Children of Grace by an outward Appropria 
tion or Adoption. if t 

37. This Ham has now the Dominion in Chriftendom ; he has flattered with Japbet 
fp that he has fet him up by the Light of Nature an external fpecious divine ll crfifp as a 
titular God: This titular God has covered Ham in his beftial fodomitical Spirit with a 
very fair and glorious Covering under the purple Mantle of Chrift, and laid under his 
Head great Sacks full of the Light of Grace; and thefe the bcftial Mouth-fpirit of 
Him muft: take along with it ; and when it muft indeed die, then it has whole Sacks full 
of the Light of Grace. 

38. But the Light of Grace remains only in the Sacks ; and Ham s Spirit remains in 
itfelf an evil Beaft, and cannot truly open the Sacks, and take out the Light of Grace- 
this Ham s Spirit is accurfed, and mall not inherit God s Kingdom, unlefs it be really 
born again out of thcLigbt of Grace , or elfe the Sacks and Coverings avail him not at all. 

39. For a Beaft goes into the Sanftuary and remains a Bead when he comes thence! 
Thy feeming Holinefs and Devotion, thy comforting, flattering, and foothing thyfelf 
avail nothing, unlefs thou (halt return again into thy firft Mother, from whence Man 
originally proceeded, and become as a little new-born Child, and let Ham and Japbet co 
with all their Arts and Pratings. 

40. For Japbet obtains it not in hlsfpedous glittering Kingdom, unlefs he enters into 
Soft Tent, viz. into the Light of Grace ; fo that the fame may be born in him : Out 
ward adopted Children avail not in God s Account, but innate Children born anew of 

the heavenly Ens in Chrift s Spirit: And whofoever has not the fame is b already judged. ^j ohn C h 




VOL. III. 




mm Magnum. 

PART IT. Begins with the Propagation of the Human Tree 
through Noatis Children ; and the Building of the Tower of 
Babel and Confufion of the Speeches, and their Divifion inta 
feveral Nations. This is the other Tree^ wherein the Powers of 
the Properties unfold and form themfelves into the Languages ; 
even out of One into many Languages^ Tovgues y and Speeches. 

#ftft%^^&^&^&^ 

The Thirty-fifth Chapter. 

How the a Human Tree has fpread forth itfelf in its Properties by* Or Tree of 
the Children of Noah - y and how they were divided and fevered 
at the Tower of Babel in their Properties^ by the Confufion of 
the Tongues into dijlinft fixations. 

VERY Tree grows firft (after it (hoots out of its pregnant b Seed) Gen. x. 
into a Stock, afterwards into Branches and Boughs, and brings forth b Grain, 
further out of its Ens the Blo/om and Fruit \ thus alfo we are to un- nel * 
derftand of the Human Tree, according to its Virtue and Mani- 
feftation of its hidden Wonders of the divine Wifdom, which laid hid 
in the human Ens, and put itfelf forth in Time out of each Degree 
of the Properties. 

2. Adatnvn& the firft Ens to the Grain, [or pregnant fruitful Seed of Mankind ;} and 
this fame Ens which produced the human Life was in the divine Wifdom in the Word 
of the divine Power of the divine Underftanding , the Spirit of God brought this holy 
Ens. out of the divine Wifdom and Lubet into the Vtrbum Fiat, viz. into the Defire of 
the forming Word, viz. into Nature ; and therein the Spirit of God figured the Ens of 
Divine Wifdom, through the fpeaking Word, into a formal Life, and the Nature of 
the three Principles into a Body >, into which Body (underftand the Ens of Nature) the 
Spirit of God breathed this fame figured fhaped creaturely Life of Divine Underjlanding. 

3. And btnce Man had his Rife, and became a living Soul, both out of the heavenly 
fpirituai Ens, and out of the temporal Ens of the Earth and four Elements , both out of 
the Conftellation or Afirum of the divine Magick, and natural Magick ; a complete per- 
feft Likenefs of God; a delightful free of the Life of divine Wifdom and Contemplation 
ingrafted into the Earadife of God, viz. into Heaven, and into the Time of this World, 
Handing in both; fie to generate again or propagate, and form bis Like out ff himfelf 5 

.; Bb 2 




How tie Human Tree has fpread Part II. 

is out of one Tree many Twigs, Boughs, Branches, and Fruits grow ; where every 
Fruit lias a Grain, Kernel or Pippin in it, fit to produce a new Stock and Tree; the 
like we are alfo to undcrftand concerning the Tree of Mankind. 

4. The inwaid fpiritual Ens grew in its Power in Adam s Life, //// the outward earthly- 
natural one overcame him by the infectious Pcrfuaficn of the Devil ; and then the natural 
Ens put itfe If forcibly forth in the Powers of the Wonders of Nature, and brought forth 
its Branches and Boughs out of the EfTence of Nature. 

5. And though the boly Ens of the heavenly World s Eflence and Being difappeared 
in Adam by his Infection and poifonous Imagination, yet the Word of divine Power 
gave itfelf agc.in thereinto by Covenant, fo that this Ens of the heavenly World was pro 
pagated all along in this Tree, till the Time of its nsiv fpringing forth in the Ens of 
Mary, where the Covenant was accomplifhed, [flood at its Aim and Limit.] 

.6. Adam s, fpiritual holy Stem grew till his Fall, and there it flood ftill ; and then the 
Word freely gave itfelf by the Covenant thereinto as into a difappeared Ens to regenerate 
it again in its true Entity ; and the outward natural Stem cbtained the Power and the felf- 
growing Life in the Fall, where then the Elements, each of them in its Property, be 
came fen fible and full of their own fclf-ful Power and Operation, and grew fo to the 
Flood, efpecially before the Flood, in its Boughs and Branches, and fhews itfelf as a full 
grown Tree according to all the Properties in Evil and. Good. 

7. But the Powers had not as yet unfolded and explicated themfelves therein, for al! 
Men had only cnc Language ; the Languages were made manifeft out of the Propertie; 
after the Flood. 

8. They indeed underflood the Language of Nature, viz. the formed Word in its Dif 
ference, but this Difference or diftinct Variety was not as yet formed and framed into 
Tongues, till the Stock of the Human Tree did, after the Flood, bring its Power into 
the Branches \ whereupon the Tree of Mankind began to bloom and bloflbm forth out 
of the Properties of the Powers of the formed natural Word, viz. out of the BleJJlng 
wherewith God blefied Noah, and his Children, viz. the Branches of the Tree, and bad 
them be fruitful, and fill and replenijh the Earth, and gave them the Covenant of Grace. 

9. For in Cain this Tree was curfed, but in Noah it was again blefied, that the Pro 
perties of the formed natural Word mould put forth themfelves with the Tongues through 
the Property of Nature, as a Wonder of many Words or Gods in the only living Word. 

10. The Image of God in the formed Word fliould bring forth the Formation of the 
only Word, out of the firft Ens, into many Formations, or Forms of Tongues and 
Speeches, according to the Nature and Manner of the princely Dominions of the high 
Spirits ; which alfo are in their diftinft Degrees and Differences in the formed Word, and 
in the Deep of this World rule in the Properties of Nature above the four Elements, yea 
.allb above the Operation of the Stars in the Soul of the great World ; which alfo bear 
the Names of God in the formed Word of Nature, as an Inftrument of God, whereby 
he," in a formal Manner, rules in his Dominion and Love-delight or Harmony. 

* Patriarchs. n. That the e Ancient Fathers lived fo long before the Flood, was, becaufe that the 
Powers of the formed Word of the divine Property were yet undivided, and unmani- 
fefted, and unexplicated in them-, as * young Tree, which is full of Power, Virtue and 
Sap, does excellently manifeft and difplay itfelf in its Branches, and fpreading Growth \ 
but when it begins to bloom, then the good Power goes into the BloJJoms and Fruits. 

12. The like alfo we are to underftand concerning the/r/2 Age of Mankind. When 
the Powers were couched in one Property in the Stock, then Men did underftand the 
Language of Nature, for all Languages did lie therein ; but when ft is Tree of the cuf 
only Tongue did divide itfelf in its Properties and Powers among the Children of Nim- 
rod, then the Language of Nature (whence Adam gave Names to all Things, naming each 



Chap. 35. **fe!f fy Noah / Children. 189 

from its Property) ceafcd, and the Stem of Nature became faint, feeble, and weak, by 
Rcafon of the divided Properties in the Word of the powerful Underftanding. 

13. Thus they did not any longer live fo long ; for the true Power of the human Life, 

whence the Underftanding flows, is "come out of the Word of God ; but feeing that the < Or proceed- 

Underftanding did divide itfelf into many Tongues and Properties, Nature grew weaker ed. 

and weaker } and the high Underftanding of the Properties of the Spirits ofthe Letters 

fell, for the internal brought itfelf into an external; in like Manner as a Man relates and 

fpeaks of a Thing whjch he has by Hear-fay, and yet has no right Underftanding of it, 

alfo is not able to fee it. 

14. Offucb a Gift (as the Underftanding of the Language of Nature) Mankind was 
fcprived of &t Babel, when they fo highly exalted Nature, and would by^he outward Na- 
tu re build them a Tower, whofe Top rtiould reach even to Heaven ;>?hick has a^ very ^ 
fubtile, hidden and innate Underftanding : And it lies very tftellently atid emphatically 

in the Names of Noab s Children and Children s Children ; which the Spirit in Mofcs has 
l:t down in the Line of their forth-fpreadingGencratioas ; wherein the Properties of 
the Divifion of the only Underftanding and &wguage may be underftood : For they in- 
tirely intimate, how the Properties of the Underftanding give forth and unfold them- 
felvcs one out of another, and how each mutually brings itfelf into a feveral particular 
Sptecb , as inro a peculiar felf-ful Word. 

15. For $he Barnes of the Children of Noah and their Children (from whom the fe- 
ccnd Mon^ehy had its Rife upon the Earth) are feventy-two ; which the Spirit in Mofes 
points out; and herein lies the great Myftery of the Tower of Babel, viz. the Divifion 
of the Tongues. e 

1 6. For * feventy-feven is the whole Number of the divine Mamfeftation through tne 77. 
formed Word; feventy-two are Babel, -viz. the Tongues of the Wonders; the other f 72. 
Jke arc holy, and lie bidden under the f evenly -two, and they take their Original out of 5. 

r\ . 

JOTH, and the J0r//ftands in the \J_y, 3- n ^e one, which is the Eye of E- 

tcrnity without Ground and Number. 

17. Through the five holy Speeches, proceeding from JOfH, the Spirit in the 
formed Word of Nature fpeaks holy divine Words in the Children of the Saints - 9 and 
through thefeventy-tuo Tongues he fpeaks through the Nature of the Wonders both 
from the Evil and Good, according as the Word forms and amafies itfclf in an Ens. 

1 8. The five Speeches belong to the Spirit of God, who fpeaks by his Children when, 
and how he pleafes, but the fevcnty-tvso belong to Man s Self and particular Ownhood, 
whence Man\ felf-ful Underftanding fpeaks Lies and frutb ; therefore the Jeventy-two 
languages, viz. Babel, muft pafs through the Judgment of God, and the Pure fhall be 
fcparated from the Impure, and tried in the Fire. 

19. For him, who is taken under, and capable of this Knowledge, we will g-.ve a 
fhort Diretticn and Manududion, to trace out our Senfc and Meaning (which yet we /;; 
tlis Place will keep to ourfelves) and thereby intimate to him, how he may fearch out 
all Mtferies and Secrets which lie couched under thefe Names, which the holy Spirit in 
Mcfes has marked out. 

20. The Spirit in Mofes fets down feven Names in Japbefs Line, viz. the f even Sons 
which he beeat; which are thefe, Comer, Ma?og, Madai, Javan, Vubal, Mefcbech, and 
Tiras: Novr japbet is the firft, and betokens the firft Principle, and therein the King 
dom of Nature ; intimating how even out of Nature the feven free Arts, or liberal Sciences, 
fiiould be found under a natural Pbilofopby ; and thefe were found out in this Japbtt * 
Line in a natural Manner by the heathenifh Philofophy ; ibr this was the Twig which 
fliould dwell in Sem s Tent, as Ncab foretold.. 



HCKV -the Human Tree has fpread Part II. 

2-1. For the fevfrt Sons afjapkit fignify and point out the frveh Properties of Nature; 
and under their feven Names lirs the great Myftery of the Japhetical Lines in the 
Kingdom of Nature, intimating to Us what Kind of People and Kingdoms ihould arife 
from them, even unto the m/ of the World: Concerning the Manifcftatkm and Writing 
of which, otir Speech is ftopt and taken from us ; but it (hall be freely and fully mani- 
fefied to otir School-fellows in its 1 ime^ and be wholly made known and revealed. 

22. After this the Spirit mentions oaly two Sons of Japbet which begat Children, viz. 
Gvmer and J(vvan\ he pafics over the other Children tfjapbct in Silence, and mentions 
not at all what Children they begat, and this is not without Caufc : The Spirit points at 
the tw9 Sorts of Men among the Gentiles in the Kingdom of Nature, viz. under Corner 
hfr fcts three Names, Aftenaz, Rifbatb^ and 1 cgarmab \ thefc were the Sons of Corner ^ 
who thus manifeft themlclvcs in the Language of Nature, viz. they form [conceive or 
.amafs] the Ens of Nature, viz. the formed Word, into an Ens, and bring it into a Con 
templation, -that is, into an acute {peculating Reafon y and make a Figure out of it, viz. 

a Dominion (or Form of a Government of Sclf-wili) according to the Kingdom of Na 
ture, for temporal Glory and Renown. 

23. And under the other Son Javan he fetteth four Names, viz. Elifa, Tbar/iSy Kit- 
tim, and Dedanim\ and he Ciys, that of thefe fourteen Names all the IJles and Languages 
of the Gentiles were filled, and that they had their Rife and Original from hence : 
Thefe /<?rfr Names intimate out of the Properties of Nature thus much, viz. By the firft 
[Name ELISA] a good half angelical Will: By the fecond [THARSHISH] an Intro- 

tduclion of the good Will into the Wrath of Nature, from whence an -evil warlike Self- 

nefs arifes : By the third [viz. K.ITTIM] zfa/fe Underftanding, whereby the angelical 

Good-wiH is brought into the Self-hood of Kcafon even to be a Fool, and fets forth it- 

felf with ftrange outfide Luftre; and it fignifies the heathenifh Idolatry whereinto they 

brought themfelves through Reafon, without God s Light, and thereby did fee up hea- 

thenifli Idols ^ and made themfelves great Kingdoms ; fo that the Spirit of Nature has 

brought them, under its Power and Might, into its own Form : And under the Name 
DOD4NIM the Spirit intimates the Kingdom of Nature in Self-hood with its felf-ful 

.Divine Service^ viz. an external viftbk God, which may be fhewn by the pointing of the 

JFinger. 

24. And under thefe fourteen Names in Japbefs Line the Human Kingdom of Nature 
... iis wholly pourtrayed and typified % and we are in an cfpecial Manner to obfervc, that the 

angelical Will is therein condudtd, betokening the wile and deep underftanding Heathen 
in the Light of Nature, in whom the inward holy Kingdom did behold itfelf, who not- 
withflanding they laidyfrw/ ttp in the true divine Underftanding, and fa\v by an external 
Light [of Reflection] into the Rfjtitotion of all Beings, foatt, when the Covering is taken 
away, live in Serfs Tent y viz. in the formed Word of Nature, yet in their Property. 
Names. 25. Out of this fourteenth Number of the fourteen * Names of Japhct, came the pro 
phetical and apocaliptical Numbers; from which the Spirit prophefied how the Won den 
of Nature mould open themfelves one after another, and what mould happen in each 
Degree of their Manifcftation ; which we will here pafs over in Silence, and mention it 
in its due Place. 

26. Under Ham the Spirit brings the greateft Intimation of the Kingdom of Nature, 
for he fully fets forth the external Form of Reafon ; for he fays, Ham begat Cujb, Miz- 
rairn, Puth^ find Canaan. CUSH gives in the Ens of the pregnant generating Nature, 
a Signification of a Form of fuddcn conceived fwift afcending Lull in Self-hood, like to 
a running, or far and wide domineering and reigning Might j and it is the Root of the 
princely Government, according to the third Principle i but Japbet is the fame Ground 
[or Work] according to the firit Principle. 



Chap. 3^ **f*!f h NoahV Children: 

27. MIZRATM fignifies a forth-driving Power, which docs forthwith comprehend 
itfelf again in the Luft, in which the Center -of Nature goes forth all along in a firing 
breaking through of Luft and Defire, and breaks open the Form of the Luft i inti 
mating to us the Original of the divided Tongues, and how the Power of the only 
formed Word of the Underftanding fhould be divided. 

28. The Name /> 17 TV/ mews iorth, even from the Ens of Nature, a high City or 
Place* whereby the Will [of thefe Men] would advance itfelf on high in contriving and 
framing how to build them an high Tower. CANAAN fignifies a I,and of Lowlincfs 
and Humility ; (hewing, that God would be found in the Lowly and Humble; and it 
especially fignifies, that this high-flown afpiring Will (hall be overthrown and caft down. 

29. Although the Reader may not be able to underftand us in this Tongue, yet 1 fee 
this down only, to the End that he may learn to confider and meditate on the great Myf- 
tcry, which the Spirit of God has fignified under thefe Names, from whence fuch a 
Purpofe of a few Men did arife , that- it is even wholly junere Wonder whence the 
fonrues a.nd Speeches take their .-Rife an4 Original: For the Spirit fets .down afterwards, 
thai \Cbus begat Nimrod, tub* began to be a mighty Lord upon the Earth, and was a mighty 
Hunter before the Lord. Who would now underftand what Kind of mighty Lord and 
Hunter he was before Go4, without the Underftanding of the Language of Nature? 
which feeino- it is not in Jevery Man s Gift to underftand, we will ouly intimate the Senfe 
and Meaning* even wh,it the Spirit does thereby underftand in the/J Wof theEfTeoce. 

30. Ni>nrcd became ^mighty Lord, and was an Hunter before the Lord : Now if I be able 
to fee the Spirit in itf Efience, in the Formation of the Word, then I fee what a Lord 
and Hunter Nitnrod vfas, for the Spirit does herein fignify and point at the Properties of 
Nature, (hewing how -he fame have opened themfelves in Man s Nature, and brought 
themfclves into zn-fxt,.rnal Form to a contrived framed Government among Men; the 
Spirit fi^nirles by the Name how the human FYce-will has formed itfelf in the Nature of 
the Uncferftanding, and imagined fuch a Model and Platform into its Mind, out of .which 
Imagination and Fancy the outward, Work arofe. 

3?. For the Name NIMROD gives a very clear Signification, in open Underftand 
ing, that he came from Cbus > for he is in himtelf a taking, apprehending,, or an Arro- 
ration of Power and Might-of Nature-, intimating, how Nature does form and frame 
itfelf into a Government in the Mind, and has put itfelf forth with Power ^ and has 
bunted, fuppreflcd, and opprefied the inferior Properties; therefore the Spirit fays, an 
Hunter before the Lord ; for the Nature is before the Lord, therefore the Spirit fpcaks 
here of an Hunter btfore the Lord: For obferve, as an Hunter does hunt, drive, take,, 
and ta.me wjW Beafts, fo the Spirit intimates, that out of this felf -advanced human Na 
ture, fuch evil Beafts would arife, who would live only to the outward Nature. 

32. Now out of the Wrath of Nature arofe over thefe foolim beftial Men the Hunter 
viz. the outward Dominion ; which mould hunt, catch, kill* and ke^ep them in Awe, 
fo that the Hunter might tame them and hold them under a Government, otherwife 
there would be only a general raving, raging, biting, tearing, devouring and eating up 
each Other among the beftial Men : Seeing they would not fufftr the Spirit cf God to rule 
*nd guide them, they muft fufifer the Office of Nature to rule them ; for otherwife what 
Need has the Lord of an Hunter? fothat the Spirit in Mofes fays, that be was a mighty 
Hunter before tfa Lord-, that which hunts before the Lord of all Beings, docs -not hunt 
Hares or other Beafts. 

3.3. Mofes .has a Veil before his clear fhining Eyes : The Spirit does hereby hint at 
the Government of Nature ; (hewing how the human Government has formed and con 
trived itfelf -in the Soul of the outivwd World, and how it (hould-0//<rwuvft be among 
them, and what Hunters would arife over them ; and rompare%the human Dominion to 
an Hunter, who hunts for Beafts to catch and flay them. And thus it would be al r o- 



192 



How the Human Tree has fpread 



Part II. 



among them, that thefe Hunters would hunt after Men, to take them and bring them 
under Slavery and Servitude, and chafe and courfe them too and fro by their Bleed- 
bounds^ bite, tear, flay, and devour them by War and murderous Ac~bs, and tame and 
bring under all with Force, Fury, and Violence, and excellently well manage the Go 
vernment of the Hunter in their own ftlf-affumfd Power. 

34. For Man was fallen under the PofTcffion of God s Wralb in Nature ; the fame 
forced forth itfelf now with its Defire, and formed itfelf into a Government according 
to the outward Conjlellations and the four Elements ; as they build up and break down, 
fo did this Hunter do with his Beads in his Sport. 

35. Here the World may take an exact Looking-glafs to behold itfelf in ; it is the true 
k Lordfliip. original" Ground of the worldly Dominion and k Rule j and though the fame Ground of 

Government has an internal Ipiritual Original, yet it is in the outward Form only before 
God as a bedial Huntfman s Office among the Bead- Men, who muft be bound and tamed. 

36. For the inward {p] ritual Government ftands in great Humility in an angelical Form, 
^hereunto God alfo created Man , if he had but remained in Paradife, then he fhould 
have had no Need of the Hunter. But feeing he would be a Bead, God ordained him 
alfo an Hunter, who might keep under the wild unruly bedial Men : And the Hunter 
and Bead are both alike before God, in this World s bedial Property ; but feeing it may 
not be any othcrwife, God holds it for his natural Order \ for he has given every Thing 
its Government, [Station and Order.] 

37. But it is to be lamented, that this Hunter does hunt, flay, and devour the tamt 
human Beads, which do not belong to his Game: But what (hall we fay, or wherewith 
fhall the Children of God excufe themfelves, or quit themfelves of this Hunter before 
God, feeing every Man bears externally the Hunter s Hind on him, over which the Hunter 
of Nature has Power ? The inward fpirituai Man mud leave his outward Bead unto the 
Hunter \ for his outward Bead is alfo evil. 

29 Names. 3 8. The Spirit of Mcfes fets under Ham s Lineage twenty-nine 1 Names, which came from 
Ham i which intimate the twenty-nine Properties proceeding from the third Principle, viz. 
from the Spirit of the outward World ; hinting how the formed Word fhould be manifefted 
through the outward Nature, both in Tongues and Properties, whence the Governments 
and Orders of Countries and Nations have had their Rife: Though each Property has 
again its external Birth, like as one Branch or Sprout of a Tree produces and brings 
forth other Twigs, yet the Spirit in Mofes points at the chief Head Root, and the Pro 
perties under thefe Names ; fhewing what Kind of People fliould arife from thence, and 
what their Alterations and their final Conclufions fhould be : All this lies bidden under 
their Names. 

2 9- 39* Thus Ham hath twenty-nine Names of his Children, and he is the thirtieth ; 

twenty-nine is they?/ Numbers of his Children and Children s Children, under which the 

30. Number of the End lies in Ham s Government and Dominion. Thirty \s his whole Num 
ber, whereof the Prophet fpeaks, that this Hem would fell the righteous One for thirty 
Pieces of Silver^ and give the fame for a Potter s Field : As a Pot is accounted of in re 
ference to its Maker, fo is the fleflily Man Ham in Regard to God; he takes his thirtieth 
Number^ which he ought to bring into God s Kingdom, and gives it for an earthly frffe!, 
which refembles a Field, and in that fells the righteous one, who lies hid under the 
thirtieth Number in the Word of Power. Thus the righteous one under the thirtieth 
Number does, by the Death or Mortification of Ham s Flefli, fever himfelf from the 
twenty-nine Numbers of thofc Properties, which have gotten the upper Hand in .Ham ; 
for in the thirtieth Tear, the righteous one, viz. Chrid, did feperate himfelf to his Office, 
and in the thirtieth Number lies this fame Mydcry : This is underdood by our Fellow- 
Scholars, and only hinted at in this Place. 40. Seta 



Chap. 35. itfelf ly NoaliV Children. 193 

40. Stm has in his Line of Propagation k twenty-fix Names ; and he is the twenty-fe- * 26 Names, 
centh. And the Spirit in Mcfes fpeaks very hiddenly, faying, " that be tc-<w the Father o/^ 2 ~ lh Na e - 
all Children of Eber \ and Eber begat two Sens ; the Name of ore was Pfleg, for at bis Days n _ G " J - * 21 
tbe World was divided \ and the other was named Joktan : All whatfoever the Spirit in Mo- 
fa fpeaks of the outward Acls of the Patriarchs, he has under them a fingle inward Eye 

upon the Line of Chrift; for he fays that Sem was the Father of all the Children of Eber ; 
though Eber be firft in the third Degree after Sem, yet the Spirit looks fo punctually up 
on the Word in the Covenant, whercfoever it opens iifelf in a Line. 

41. For EBER Hgnifies in the forming of the Word as much as a Sound, or Mani- 
feftation of the Word out of the Center; and it is faid further, that Eler begat Pelcg* 
and called him fo by reafon of the Divifion [of the Earth.] The Spirit docs not only look; 
upon the outward Divifion of Lands and Countries, but much rather upon the Line in 

which flood the n Limit of the Covenant, for in Eler the Limit of the Covenant did open a QrMark. 
itfelf in the Word, as in the Sound or Manifeftation, and went all along in the Seed up 
on Peleg; and the Line of Adam and Chrift did there fever itfelf in the two Brethren -, 
as afterwards it did among the Children of Abraham and Jfaac ; with Ifaac and Ifmael ; 
and with Jacob and Efau : Thus likewife it was here with Peleg and Joktan ; externally 
the World was divided ; and internally the Kingdom of Chrift and the Kingdom of the 
World ; not that we are to underftand, that Joktan did not remain in the Covenant ; 
only the Spirit does here look upon the Motion of the Seed, in which Line the Limit, or 
Mark of the Covenant, was to be moved, wherein the Word would again move itfelf in 
the difappeared Humanity of the heavenly Ens, and manifcft itfelf in the Humanity. 

42. The Name of Stm s Children and Grandchildren are mere Intimations and Signi 
fications of the Properties out of the wonderful Line of the prophetical Spirit of Enoch v 
where thefe fame Properties were brought forth out of the Stock into Boughs, but here 
into Branches. 

43. The Spirit in Mofes fets p fourteen Names under Joktan s Line, which are the<> c.tn. K. 
wonderful Number of this Bough in the Tree s Property, being the Kingdom of 26 30. 
Chrift according to the Property of Nature : 9 And of Peleg he fpeaks no more but of One v l * Names. 
Son, which he calls Regu, whom he begat when he was thirty Years old; intimating ] j^ ine 1 * 
and pointing at the Line of Chrift wherein the main Limit and Eye-mark of the Cove 
nant ftood : The Spirit denotes only One, for by one the Covenant fhould be opened; 

for the Spirit looked with the one upon the Kingdom of Grace j and with his Brother s 
fourteen Names, it hinted at the human Kingdom. 

44. And in that he fays, that he begat Regu when he was thirty T Tears old, the Spirit 30 Years, 
therein looks forward upon Chrift, who fhould arife and come forth out of this Stock ; 

and manifeft himfelf the thirtieth Tear of his Age in his Office; as likewife all the Ages 
under the Line of Chrift, which Mofes has fet clown, have a very certain Intimation and 
Prophecy, and point at the Times of the Motion in the Covenant ; as [may be feenj 
through the Prophets and other Saints, in whom the Covenant has moved itfelf. 

45. The Spirit of Mcfes fets fve Names of the Children of Sem, which came forth 5 Names. 
of his Loins; and though he did beget more (for Mofes fays that he begat Sons and\ Ceu. x\. n. 
Daughters) yet the Spirit minds only the Properties of the formed Word in the Covenant 

of the human Property : Thefe /w Names figure out and fet forth as in a Type the five 
Head Speeches u of the fpiritual Tongue through the formed Word, proceeding from the Fire Head 
high Name of God; out of which Tongues, die prophetical and apoftolical w Spirit SpeccLes. 
fpeaks. w Or 

46. And though we could fet down a Form of the fame, yet we fhould be but as 
fenfelefs and dumb to the Reader who underftands not the language of Nature-, and 
therefore we have but gives an Hint of it to our School-fellows ; For the Spirit dies 

VOL. III. C c 



194 tfffio tie Human Tree has fpread Part II. 

aMb, under the Names, point at the Kingdoms and "Dominions, and they are God s, who 
with his Name does order, govern, guide and lead every Kingdom, according to the 
Property of his Name: As the Property of each Kingdom is, fuch is the Tongue, Lan 
guage, Phrafe, and Manners of the famej as it is written, Such as the Nation is, fucb a 
Cod it alfo has. 

47. Not that there is more than one God ; only we underfrand therein the Divine Ma- 
nifeftation, how God gives himfelf forth, in his Manifeftation in th formed Word, to 
all Nations, according to every Nation s and People s Property ; fo that every Nation 
and People does ufc, or bear forth the fame only Word according to its Property, the 

* Gta. xi. 6. eternal Form and Divifion of which, is Babel ; for * all People bad only one Tongue and 
Language, and dwelt together. 

48. The only Tongue was the Language of Nature, out of which they all fpoke ; for 
they had it in one Form, and underftood in the Language and Speech the Senfe, viz. the 
Ens, even how the Will formed the Ens, -for fo alfo was the Spirit in the Ens; of which 
we will give a fhort Intimation and Manuduction to the underftanding and illuminated 
Mind to confider of, to prove, cxercife, and make Trial of it in himfelf; not that a 
Man can exprefs it, and bring it into a certain Form ^ no, that cannot be, for it is the 
Spirit <?/the Wifdom of God, his Manifeftation. 

Alphabet. **9 The Spirits of the Letters in the Alphabet are the Form of the only Spirit in the 

TFiveVowcls. Language of Nature : * The fve Vowels bear forth the holy Tongue of the five holy Lan 
guages out of the Name Jehovah, from whence the holy Spirit fpeaks ; for the five 
Vowels are the holy Name of God according to his Holinefs : For the Name Jebova has 
nothing in it but only the Jive Vowels, A, E, I, O, V: The other Letters fignify and 
cxprefs the Nature, even what the Name of God in the formed li /r ord is in Nature, both 
in Love and Anger, in Darknefs and Light : But the Jive Vowels fignify only and alone 
what he is in the Light of IloUnefs-, for Nature is tinctured with the fve Vowels, fo that 

* ?**/, a it becomes * full of Joy and Delight. 

Kingdom ^ o< g uc tnat tne anc j ent wife Men, fkilful in this Tongue, did interpofe an H in the 

Name JtOVA, and called it JEHOVA, the fame was done with great Underftanding, 
for the H makes the holy Name, with the five Vowels, even manifeft in the outward 
Nature; it fhews how the holy Name of God does breathe forth and manifeft itfelf evca 
in the Creature : The five Vowels are the hidden Name of God, who dwells alone in hinv 
felf; but the H fignifies the divine Lubet, or Wifdom, (hewing how the divine Lubtt 
breathes forth itfelf out of itfelf. 

51. The inward Underftanding in the five Vowels is this. 

I. is the Name of JHESUS. 
. Germ. E. is the Name * *"$. 

O. is the formed WISDOM, or Lubet of the I, viz. of JESUS, and is the Center, 
or the HEART of God. 
*/Yr. the V. is the SPIRIT, viz. the b SUS in JESUS, which proceeds forth out of the 

Swcetnefs. Jjubet. 

Germ. A- A. is *^$$Ki^ vis. the Will of the whole Comprehenfion, and it is the 
f*&. FATHER. 

52. And thefe Jive fold tip themfclves up with the Comprehenfion or Formation into 

^ Three, viz. into fuch a Word -, A/, that is, A. O. V. Father, Son, Holy Ghoft : The 
A. O. V. Triangle denotes the Trinity of the Prcpcrties of the Pcrfons, and the V on the Triangle 



* f f e !f k? Noah / Children. J 95 




viz. out of the Crater of the !. ternal Nature, out of tii Principle^ w- 

MI j denote and fpeak forth the e Differences of the formed Wilciom, viz. of the e Varieties. 
~\< -rmtd \Vord in the Three Principles, wherein the whole Creation lies ; they are the 
:;.-; e of the Creation, viz. the Property of the Powers, and the true revealed God in the 
Word of Nature : Underftand this fucther thus. 

-4. When the Lubet of Man, viz. the Free-will of Man, does conceive or form it- 
felr" into a Defire, then it conceives the whole Alphabet ; for the Delire is the 7-iV?/, and 
the Lubet to the Defire is the Contemplation of the Free-will, viz. the fanned Word of 
\Yi .dom, wherein the Free-will does behold itfelf, and contemplates whercintoit will in- 
tro.iuce the Lubet of the Wifdom, either into Evil or Good-, and when the Free-will has 
thus beheld ;tfelf, it conceives with the Lubet, in the Letters, viz. in the Senfe of Na 
ture, and ccmpofes the Senfes of the Letters together, and forms the Lubet into a IVcrd; 
the fa.ne (lands in an internal Form, viz. in a conceived Thought. 

55. And even then the Free-will takes the H, viz. the Spirit of the Forth -breathing, 

IanJ brings the formed Thought before the Council of the five Senfes, who behold the 
fo:med Word, and prove the fame, whether it be fit or not; if it does but pleafe .them, 
then the H, viz. the breathing Spirit, takes the Word, and brings it upon the Tongue, 
into the Mouth ; there is the chief Framer, viz. the Fiat, which is the divine Inllru- 
menr, and figures the Senfes of the Properties out of the Letters* as the Free-will has fee 
and compofed them into a Subjlance to the founding or pronouncing, Manifejlation or 
JLxpreflion. 

56. Now mark and obferve us here very exactly, how every Word is formed or brought 

in the Mouth to f Subjlance, viz. to the Exf>reJJion-, how the chief Worker and Contriver, t Note, when 
viz. the Fiat, which is in the Senfes, does fhape and figure it, and how the Tongue co- a Word U 
operates or frames itfelf therewith when it takes it, and by what Way it brings it forth, ^^[^ 
whether through the Teeth, or above, or with open Mouth ; alfo bow the Tongue Brought to 
frames iffclf in the Conjunction of the Word, which Senfe it again draws back, and will Subdancc. 
not wholly caft forth, as there is many a Senfe which is not half put forth, but many fully, 
and many again are drawn half backwards towards the Heart. And now as the Word 
was formed, fo is alfo the Thing in its Form and. Property, which is named by the Word 
(provided the Free-will gives it alfo a right Name, and does not impofe zftrange Name 
on it out of Malice or Ignorance) fo it is externally noted, and internally in the Compaction 
of the Senfes"*it has fuch a Virtue, or ill malignant Property. 

57. Now whofoever has the Understanding of the Senfes, viz. of the Spirits of the Let 
ters, fo that he underftands how the Senfes are fet or compounded in the Lubet, he un- 
der&ands it in the framing of the Word, when the fame is formed or brought forth to 
Subftance, and is able to understand the fenfual [natural or effential] Language of the 
whole Creation, and underftand whence Adam gave Names unto all Things, and from whence 
the Spirit of God lias propbcfied in the Ancient. 

58. This is now the Ground of the Head Languages : When all People fpoke in one 
Language, then they underjlood one another ; but when they would not ufe the 6 natural* Tt*i t feu- 
genume Tongue, then the true and right Underftanding was put out in them; for they fta1 
brought the Spirits of the genuine Tongue of Senfe into an external grofs Form, and 

framed the fubtile Spirit of the Underftanding into a grofs Form, and learned to fpeak 
out of the Form only, as at this Day all Nations fpeak only from this fame Fortn of their 
contrived fenfual Tongue. 

CC2 



196 How the Human free has fpread Part It. 

59. Now iu People do any more underftand the Language of Senle j and yet the 
Birds in the Air and the Beads in the Fields underftand it according to their Property. 

60. Therefore Man may well think and confider what he is deprived of; and what he 
flull again obtain in the New-birth-, although [perhaps] not here upon the Earth, yet i n 
the fpiritual World ; for in the Language of Senfe all Spirits fpeak one with another 
they ule no other Language, for it is the Language of Nature. 

61. Our learned Ones term thcmfclves Doctors and M afters, and yet none of them un 
derftands his Metier Tongue ; they underftand no more of the Spirit, than the Country 
man does of his Tool to the Tillage of his Ground ; they ufe only the bare contrived 
Form of the grofs compounded Words, and underftand not what the Word is in its 
Senfe \ hence arife the Contention and Strife wherewith Men contend and jangle about 
God and his Will ; Men will teach what God is, and yet underftand not the leajl of God. 

62. The five b&ly Speeches in the Language of Senle are God s Word-, they are his 
Operation through the Senfe-tongue, viz. through the Properties ; as it cannot be denied, 
that Gcd gives Power t Virtue, and Life to all Creatures and Vegetables, for his holy Nams 
is through all ; and Adam had this holy Name as a proper Poflefiion, working, ruling, 
and fenfibly efficacious in his Senfes\ and even this Jewel he loft, which is now again rc- 
ftored and enkindled in the holy Name JESUS. 

63. Therefore none can with Right be called a Divine, or Learned in the holy Scrip. 
ture, much lefs a Doflor of the fame, unlefs that he underftands the fenfual Tongue, 
and knows how the holy Spirit has fpoken by the fenfual Tongue in the holy Penmen of 
the Scripture-, if he underftands not the divine Scnfe in the holy Scripture, let him not 
undertake to be a Majler over it, to cenfure or interpret it ; he is not at all learned there 
in ; he is only a Changer of Letters, a Chopper of Logick in the Scriptures, and under* 
(lands not one Letter in its Senfe. 

64. Thus underftand us herein concerning the Children of Noab\ viz. Japbet, Son, 
and Ham, and their Children and Grandchildren , they had loft the fenfual Language, 
and had made themfelves a formed contrived one, and fo fpoke in a formed Language 
which they themfelvcs underjlood not in the true Senfe : Therefore God was hidden to 
them ; for they underftood no more the Voice of the holy Spirit in their Language, viz. 
chc mental Tongue of the five Vowels. 

65. And they looked about, or imagined, where God Jhoidd be t and fuppofed that he 
muft needs be fomething with Form, and dwelling apart from them ; and feeing they 
could not underftand any thing of God upon the Earth, either what, or where he was 
(and yet had heard fo much of God fpoken by their Forefathers) thereupon they thought 
that he muft needs dwell on high above the Stars : And they thought themfelves not able 
to reach thither, therefore they undertook to build them a Tower, ivbofc Top Jhould reach to 
Heaven, that fo they might afcend up to him ; alfb they would thereby make themfelves 
a great Name, that it might be faid, they had built a Tower even to Heaven. 

66. Such a Knowledge the formed Underftanding had of God ; as ftill to this Day 
fucb Defies are to be found, who know and underiland ro more of God s Habitation and 
Being than thefe Builders of the Tower, and build in their Art altogether (except the 
true genuine underftanding ones) upon this high Tower, and can never afcend up to 
God, and therefore they contend about the Building: Every one fays how it might be 
built fosxer and better, and yet they could never agree ; for they have all built them 
felvcs even to Drain thereon, till the Lord fends a tValcbman, and mews them that it is 
in vain, that they fhall not find him on High ; but that he is even among them under the 
Letter, and they have not known him. 

67. At tlis r juc exceedingly rejoice, that the Time is born, that ".re are led from the Tower 
of Babel, and are able to fee the holy God in the fenfual Language. Hallelujah. The 



Chap. 35. itfelf by NoahV Children. 197 

frtcxr is broken, and fallen down, at tvbicb cur Fathers bav e built tbemfelves to Death, 
and vet have not built it up\ the Foundation thereof Jhall not be any more laid while the 
Earth jiands, fays the Spirit of Wonders. 

68. The hidden Myftery of the Tovjtr, and the divided Languages, is this : Man 
kind had framed the fenfual Language of the holy Sp rit into a dumb Form, and ufed 
the formed Word of the human Underftanding only in a Form, as in a contrived Veflel 
or Vtbiculum ; they fpoke only with the outward contrived VefTd, and underftood not the 
Iftrd in its own proper Language of Senfe -, they underftood not that God was in the 
fpeaking Word of the Understanding; as atfbt s Day the like comes to pafs, and is fo. 

69. But feeing God had in the Beginning of the Creation incorporated himfelf with 
his Word into Man s Image, viz. into the Properties of the Penfes, and would not be 
without Senfe, or in one only conceived Form ; and likewifc, feeing that all Things 
ftand in Growth, Seeding and Harveft, even now was the Time of the human Tree s 
blooming, where the Spirit of the Senfes put forth itfelf in its Properties with Bloffoms, 
and manifefted the Properties through the Bloflbms, and out of the Bloffoms brought 
forth the Fruit : And like as every Bloflbm opens and puts forth itfelf at the outmojl Part, 
or higheft of the Stalk, or Branches of the Tree or Stock, fo the Spirit [of Nature] drove 
the Children of Men to the cxtremejl Height, that they alfo would build them an high 
Tower like to an high Tree or tall Stalk ; for it would manifeft its Bloflbm, anil Fruits 
alfo, in the bigbeft of the Stalk ; and upon the Tower which they would build up to Hea 
ven the fenfual Spirit opened itfelf with the BlofTom. 

70. For Man s Will was, that they would afcend up to God ; and the God of [Nature 
or] Senfe, put forth himfelf in the fame Defire and Will, for they fought him only in a 
circumfcribed [local, outward] Manner; and everrfo he applied himfelf to them in a 
conceived Form of Senfe out of the contrived formed Tongues and Languages, wherein 
Mtwitbftanding they were dumb, and knew him not. 

71. They were entered with the Senfe, viz. with the* mental Spirit, into Nature, and b . O|i the ^pi- 
Nature had captivated them in the Underftanding ; therefore God alfo manifefted himfelf Vf. ! theLr 
to them with the fcnf.al Spirit in the contrived Form of the feventy-two Properties, i ~ 2 p r0 pcr- 
through the three Principles, viz. through a threefold fenfual Alphabet, according to the ties. 

three Worlds P o^ery ; viz. through k three Times four-and-twenty Letters : And they k 24 
brought the fenfual Spirit of the Letters in their contrived Form through the Tongue 3 
out of each Ltitcr^ through the three Principles, viz. into three Properties of Tongues 
and Languages, according to the Property of the Trinity of the Deity. 7 2 

72. And hence arife fever ty-two Languages out of one only fenfual Tongue, wherein 1 72 Lan~ 
til Speeches ancl Languages are contained, and each Tongue and Language fell upon its g ua s es * 
People, according as eve y Family of the Stock of the human Tree had a Property out 

of the formed Word, evtnfucb a Language befell them out of their Senfe, viz. out of 
the fame Property of the formed Word. 

73. For, "the Senfe of Man s Speech, that he is able to fpeak, doth come to him ori 
ginally out of the divine Word^ which introduced itfelf with the Verlwn Fiat into a Cre 
ation ; now this Word brought forth itfelf through the compacted Properties, according 
to their Companion, Nature, Kind, Form, and Property: For fo diftincl: nnd various alfo 
are the Senfes in the Quality even in the Place of this World, far otherwifc in one Coun 
try than in another, and fo God did likewifc form the Languages according to the Pro 
perty of every Land and Country. 

74. For feeing that People were to be difperfed into every Country and Climate, he- 
opened to each People a Language, according as it fnould be in a Land, which did ap 
ply itfelf to the fame Duality of Senfe, and accord therewith ; fo that the Quality of the 



198 Of tie Antklriftian Babylonlcal Whore. Part II. 

Country did not introduce the Turba into it, if they with the Word of their Voice agreed 
to the Sound of the formed Spirit in the Soul of the. Great World in that Place. 

75. For as the Maniieftation of the formed Word was in the Spirit of the World in 
every Place, fo the Spirit of God formed, through the Nature of the Properties, the Lan 
guage and Speech in every Country ; finl the leventy-two Head Languages out of Nature 
anil afterwards the :a collateral ^JJ/inities^ proceeding from the Senles or every Mead Lan- 
g lia g e . as we pi a j n jy f ce> t fo at a jyiaii does fcarce iind, in any Place of the World, arr.or.rr 
all the Head Languages, one and the fame Senfe in any Head Language, within the 
or 18 Compafs of "fifteen or eighteen Miles : They alter and change almolt every fifteen or 
n to" e B ntcen Miles, all according as the Properties of that Pole or Elevation are : Loo!; 
thr Klcvation .what Kind of Property the Lubet has in its predominant Conji dial ion t even fuch a Pro 
of the Pole, perty the vulgar People have in their Languge and Speech. 

I limate, or 
Zenith and 

&*5^<lU&^tf^ 

The Thirty-fixth Chapter. 

Of the Antichriftian Babylonlcal Whore of all Nations -, Tongues, 
and Speeches ; foewing what is contained under the Languages and 
Tower of BabeL 

( 
An open Gate of the Myftery of the Great Babylon. 




Reader, I defire to warn thee in Love, that thoa 
wouldft not underftand our Senfe and Meaning acccording to partial 
Affections, to detract, revile, or efpecially to contemn or defpife any 
as from us ; much lefs, to fet upon them in their Office, Funflicn, 
and Dignities, out of Paflion ; but we (hall fpeak in general: Let 
evcrv one P rove himfelf; he fhall indeed find the great Myftery of the 

. T , f Babylonical Tower in himfelf i and alib the Number of the falfe Stall. 

Number or , . . i . i . , .- i /-/- i i -i 

the Bcaft. Let him but read our Meaning with Patience, and take btmftlf along, as to his evil in 

nate hereditary Property, under the fame, as really, the earthly mortal Man, in all Men, 
belongs to this Text. 

2. We will here write what the Time has brought forth and manifefled, and if it was 
not manifefl by Man, yet theBeafts fliould be driven to manifeft the fame j for the Time 

f Or fulfilled, is p born, and nothing can hinder: The woft High acccmpHJbes bis Work. 

iC<.x.8io. 3. Mofes fays, * Nimrod^ Hants [Grand] Son y began his Kingdom at Babel^ and was the 
firft Lord upon the Earth after the Flood, and was the firit Erector of the Vower and Citj 
Babylon ; yet we are not to underftand that only Ham s Children would build the Tower, 
but alfo Japbcfs and fowl s, for they were yet all together as one People, and would build 
tbem a Tower ivbofe Top fioiild reach even unto Heaven, tbat tbcy might thereby make them- 

f Gat, xi. 4. fehes a great Name r . 

4. This Tower , on which the Tongues were divide^ and where the great City Baltl 
ftood, is a Figure of the fallen earthly Man who is entered into Self-hood, and has made 
the formed Word of God in him to an Idol; for the Nature of the Tower was this, viz. 
that it mould there Hand as a great Wonder t which Men had made in their own contriving 



Chap. 3 6. Of the Antlchriftian Babylonical Whore. 199 

Fancy, whereupon they would afcend up to God j and fignifics that Man has loft the right 
Underftanding of God, and his Habitation and Efifence. 

5. Man had compared [or framed] his Underftanding through the Defire of Self-E 
levation and Exaltation into the fenfual Tongue, and contrived or conceived the fame in 
to a feififh Propriety, in which Conception or Comprehenfion, the Spirit of the mental 
Tongue of the five Vowels was departed from him. 

6. Not that we are to conceive, that this Spirit was departed from its Creature \ only 

the Free-will of Man had, in the formed Word of the Confonants (wherein the Spirit of Or fpecch- 
thefwc Vowels, t//z. the unformed Spirit of God, did manifeft iticlf) brought itfelf forth Ief " s <-mnb 
(as * peculiar God) out of the Refignation to the unformed Spirit into a Self-fulnefs, and Leuers - 
Irlf-willed Conceit and Fancy : The Type of which was the Tower, where the Men of 
Babel would come and climb up to God in their own conceived Will and Thoughts ; they 
thcmfelves were gone forth from the Spirit of God, and would, through their own Power 
m& Ability, take the Kingdom of God to themfelves, in Self-hood ; they would enter with 
their c<xn Will, Self-born in Evil and Good, into the Property of God s Holinefs: This 
denotes and declares the divided Tongues, where every Property had brought itfclf forth 
out of the univerfal fenfual Tongue into a Sdfifhnefs, and a peculiar ffljly Underftand 
ing, fo that they did not any longer underftand one another; where the Underftand 
ing was compacted and brought into a Propriety, out of, and according to the three 
Alphabets. 

7. This compacted formed Tongue the Holy Ghoft did open on the Day ofPentecoJl, in 
St. Peter s Sermon, where Peter from the opened fenfual Tongue fpoke in one Language 
tl Languages ; and this was alfo Adapts Language, from whence he gave frames to all 
Creatures. 

8. Thus underftand us right what Babel and the Tower of Babel typify and point out. 
The City Babel is the Haw-like Man, who builds this City upon the Earth ; the Tower 
is his felf-chofen God, and Divine Worjhip : All Reafon taught from the School of this 
World are the Mafter-builders of this Tower ; all thofe who have fet up themfehes to be 
Teachers, and are chcfen to it by Man without God s Spirit, are the Majter Workmen at this 
Tower, and the Idol of the World, none excepted ; they carve and frame all together only 
$:cne and Wood for this Tower. 

9. For the Name NIMROD mews us very clearly alfo, in its own Senfe of the form 
ed Word, that it is a felf-contrived, formed, amafied, and compacted Liift, which did 
aJ /ancc itfelf on high as a feififh God, the Type of which was the Tower : God fuffered 
them in their confounded Underftanding to let forth the Figure of their Property, as a 
Type of what Man would be in the Prefence of God. 

10. Now fays Reafon, Why did God fuffer it to come to pafs ? Anfwer : Thus it muft 
be, that the Wonders of the Wifclom in the unformed Word of ihcfve Vowels might 
introduce themfelves, through the formed Word of the three Principles, into a Form 
or external Contemplation, as a counter Platform^ Draught, Portrait, or Formation , for 
the dark World of God s Anger was become manifeft in Man, fro 11 whence the grofs 
farthly Property was generated, which alfb had wholly captivated Man ; and the fame did 
kre likewife reprefent it s Image as a klfifh God. 

n. Now the Tower was a Type of the dark World, where Man would behold God 
fa th; dark Self-hood, and denotes the earthly Man, who (lands in God s Sight as this 
Tower, and is an Image and Kefemblance of divine Contemplation according to Evil , Or dod^ 
-d Good, as a painted Life -, for the true human Life was the formed Life which be- ContempL-v- 
fcroe, in its own Defire to Self- hood, fuch an Image before GoJ as this Tower. t:on - 

j 12. All Men, even from Adam, who have taugiit of God without the divine Vifion of 
&e Spirit of God in them, have fpokcn and taught from ibis Tower of the confounJcxP 



2OO Of the Antichriftian Bafylonical Whore. Part If, 

Tongues ; and hence has the Strife rifen about God, and his Will, and Eflences, fo that 
Man has contended and jangled about God in Self-hood: One has faid, they muft fang 
Bricks to the Building of the Tower; another Stone \ a third Ume\ a fourth WM& 
fPdter, or other neceflary Materials; and their chief Mafter-builders have been manifold, 
every one according to the Property of his own Tongue : Every one has defired to build 
the Tower upon his own Foundation and proper Ground ; one has had in the Property of 
his Country and Climate, Stem for the building thereof; another Lime ; the third Chalk 
or Clay\ the fourth lVood\ and every one has thought good to build the Tower alone fa 
bimfelf out of the Material of his own Property for a great Wonder \ that all the World 
might look and behold that which he has builc, 

13. And when People of other Countries have feen what that has built, then they have 
contemned it, and faid that the Property of their Country s Material has been better for 
the erecting the Tower, and have begun to rejecJ it, and to build the Tower for them- 
lelves, and praifed that alfo ; which likewifc has again been defpifed of of hers-, who have 
accounted their Country s Material better; and this they have done folong, till they have 

fallen quite out in Pride and Contention, and have left off from the Tower, and have 
fallen upon one another, and perfecuted^ Jlain and murdered one another about the 
Knowledge of the Tower of Babd\ and that Party which has then got the Fiflory, thar 
has again built the Tower out of his own Property, till other People have alfo rifen up j 
and accounted their own Matter and Stuff for the beft. 

14. For the Speeches of the Underftanding were confounded and divided ;. and there- ; 
fore the People neither knew nor underflood one another s Property; and each People or 
Nation has fuppoled, and looked upon the other to be ftrangc in the Power of the Un 
derftanding in the formed Word ; from whence the Contempt of Religion, viz. of the 
Knowledge and Confeffion of the Word, has rifen ; for the fenfual [intelligible] Tonga 
was compacted according to the Multiplicity of the Properties. 

15. And thus the Wrath of the eternal Nature (and alfo the Prince who dwells there 
in, viz. the Devil in his Legions) fatiates, and recreates itfelf in the Strife and Contention 
of Man in the compacted Word of the Tongues. And thus the Anticbrift, who is th: 
Tower of Babel, viz. the Self-will of the Ham-like Man, domineers in the Temple cfGd, 
and there has fet bimjelf up in the Place of the Holy ^pirit. 

1 6. For, the Temple of God, is the formed Word of the human Languages and Tongues : 
Rim. x. 8. in Man s Underftanding ; as it is written, The IVord is nigh thee, namely, in thy M Mto 

and Heart ; and the Seat and Habitation of the oppofite adverfe Devil is the monftrous 
Property out of the dark World. 

17. In this formed Word of divine Underftanding the Antichrift, viz. the Will of Self 
out of the Properties of Nature, has let up and ellablifhcd himfelf, and pranks and j 
fets forth himfelf, with his Property of Nature, as if he ivasGod, and yet he is the con 
demned atturfcdSon chofen to Death, vzbicb cannot inherit the Kingdom of God; for he . 
was not made a Creature out of Gcfs Will, but out of the Will of Self; as the Devi!, 
who was an Angel, yet became a Devil from the Will of the dark JForld which advanced 
itfelf /"// him. 

1 8. The like alfo we are to unJerftand concerning the Antichriftian Babylonical i 
Beaft of Reafon s Self-will, which terms itfelf divine, and is only a Monjler of the 
true Man which died in Adam to the holy Image of God s fpiritual World, and frail 
and tnujl be born again in the Word, which did again manifeft itfelf in the human Pro 
perty, in Chrift, or elfe it cannot fee the holy Word, viz. the unformed divine Word ot : 
Power. 

19. This fame holy Word muft again enter into the compacted fenfual Tongue, and 
brttife the fame, ib that the whok and perfect Underftanding of *// Tongues may be 

4 a o a:n 



Chap. 36. Of the Anticlriftian Babylon-teal Whore. 201 

again manifeft in one, as Chrid faid of the Corner-Stone, that it (hould be w a Rock of Of- * Ren. \x. ; j. 
feme; upon wbomfoever it jbouU fall, him it jbould Iruife. Pa- 8. 

20. Thus understand us now what the Antichrift, or the Babylonical Wliore, with * la! xxl * 4 * 
the Dragon Bead, is, as may be feen in the Revelation : Every Man which is not born 
a^ain of God has the Mark of the Becjl, and the falfe Where in him. 
2i. The Bcaft is the animal [natural] earthly Ham-like Man, who is from the Limus 
of the Earth, according to the Earth s Grolfatfs and malignant Malice, which rifes out 
of the dark World, and (lands in the Curfe of God. This Bead arofe in Adam and Eve, 
when they imagined after Evil and Good, and came into its Self-fulnefs, feperate from 
the divine Power and Will, and is before God only as a Bead: This Bead the Devil has 
infefled with his Defire, and made it wholly mondrous, and infinuated his Defire there 
into, fo that it only kids after Vanity, as a Cow does after Grafs. 

22. But the Where of the Bead is the poor Soul captivated in Vanity; which Soul 
had its Rife in the formed Word of the three Principles, which was God s Image-, but 
now, by the Lud of the Bead, it has begot to itfelf an own Self-will, which is departed 
from God into Self-hood, as a felf-willed, fclf-born Creature, which does what it pleafes, 
and not what God s Spirit willeth : This Self-will* revolted and apodatized from God, is 
the Wborc of the Bead, which whores with itfelf in the Pride of Self- hood. 

2 j. But now the poor captive Soul lies in this grofs Bead, and is captivated in its own 
felf-born Will, viz. in the Where, and longs after God, from whom it proceeded and 
was infpired into the created Image, and looks about on all Sides where its true native 
Home of Red mould be, and it finds that it is clothed and covered with this Whore ; 
and then it brings its Defire into this Whore s Will, and feeks the Place of God for Red, 
and then the Whore s Will takes the poor captivated Soul s Defire into itfelf, and thereby 
exalts andfets up itfelf; it perfuades itfelf that it, in the Soul s Defire, is the fair Child 
of God which lhall pofiefs Heaven, and gives out, that it is holy, and fees forth itfeif as 
a God, which Men mud honour and adore. 

24. And feeing this Badard, viz. the falfe Will of Self-hood, cannot fee or behold the 
Place of God, either what or where God is, then the falfe Will goes on in the Way of 
its Property, and betakes itfelf to, and appropriates to itfelf, the manifeded Word of the 
Ltttcr, viz. the formed Word of God s Children, who fpoke from the living Word, and 
fets its contrived Form of its own conceived Ens into the literal Word, and clothes itfelf 
externally with the literal Word, dands forth with Boldnefs and felf-acquired Confidence, 
and fays, Here is the Place of God; here is Heaven -, here is (Jod manifeft : But it is only a 

a Badard, and is predominated to Condemnation ; for God has not created it, but it was Note, Predcf- 
born and brought forth out of the Luji of the Soul, when it turned its P ace from God "nation, 
into the Center, and would tade and prove Evil and Good. 

25. This Harlot s Brat fits upon the bedial mondrous Man, and rides upon him as 
upon its Horfe, and is half Devil and half Brute Beaft, which mall and mud die, or elfe 
the Soul will not be redeemed fo as to^ the Face of God again. 

26. This IVloore has taken its Power and Underjlar.ding out of Nature, viz. out of the 
Companion of Evil and Good, that is, out of the dark and outward World, and has 
fwallowed up the precious Image of God in itfelf, which after God was created out of the 
heavenly Ens. 

27. Here is the Swineherd, as Chrid faid, who had confumed his Father s Inheritance with 
tie Swine ; he means the poor Soul, which has devoured, fpent, and confumed its hea 
venly Goods in the heavenly Ens with this Where of the evil felf-devilifh Will, fo that it 
ftands in God s Sight as a tattered patched Swineherd, and keeps the Fruit of the evil 
Whore, viz. of the Devil s fatted Swine upon the Earth, which are the wicked ones in 
their Fruits. 

VOL. HI. Dd 



2O2 Of the Anticlriftian Babylonical Whore. Part II. 

28. Thus we underftand what the Antichriftian Babylonical Whore in Man is, which 
has arifen out of the divided Properties, viz. out of Adam, in whom the Properties de 
parted out of their mutual and equal Accord, each into its own Defire and Luft to 
Selfifhnefs, whereby Adam became earthly and mortal ; out of whom afterwards the Tree 
of the Multiplicity of Tongues and Speeches arofe, out of one only Tongue. 

29. Now know this, that the Multitudes or Variety of Faiths are generated out of 
the divided Tongues ; fo that almoft every Nation has brought itfelf into feveral various 
and peculiar Opinions of God s Being and Eflence ; and therein confifts the Confufion, 
viz. the Myjlery of the great Babylon ; concerning which the Spirit of God prophefied 
and declared out of the prophetical Root (both out of the Line of Chrift, how Chrift 
ihould come to reftore and remedy the poor captive Soul, and regenerate its right true 
Life, and alfo out of the Turbo, Magna) how this Diuft together wilh the Whore mould 
be caft from the Face of God into the fiery Furnace. 

Clerical and 30. With this Whore of Self all the falfe fpiritual * ones or Priefthood have clothed 

EcclciiaJhcaJ. themfelves, who fet up themfelves to be Teachers of the Myftery of God s Kingdom 
without God s Spirit : They have externally covered themfelves with the prophetical and 
apoftolical Word, and pleaded the Teftimony of the Bible ; but they have introduced their 
own Senfe out of the Whore s Ens thereinto, and have hung, in their Heart, to the Ba 
bylonical flefhly Whore, and have not underftood the prophetical and apoftolical Tongue 
in its Senfe. 

31. They have fpoke from the Senfe of their own beflial Self-hood, through the pro 
phetical and apoftolical Word, and have brought and ufed Cbrijfs Words to their cvn 
fclfifh Babylonical Harlotry, and committed Whoredom, and have likewife adorned and 
trimmed up their Baftard under Chrift s purple Mantle with Silver, Gold, and precious 
Stones, and alfo with worldly Dignities, Honour, Favour, and Riches. 

22. After thcfe, Men have run, and have even adored and efteemed them as. Gods, 
falling deeply in love with their Baftard, though their Hearts have never agreed, or ftood 
upon the only true Ground, but have been at Variance with each other: And this is that 

T D.tnitlx\. or which the Prophet Daniel fpeaks, faying, r Theyfiall honour a God whom their Fathers 
knew not, with Gold, Silver, and precious Stones ; and to ihofe that help them to ftrengthen 

rorcM* l ^ c r [ft ran S e God,] * Maozim, they will divide the Land for their Inheritance. "This 
whole Chapter belongs hereunto. 

33. Now when we ronfider right what this Babylonical Tower is at prefent in Cbrifis 
Kingdom upon the Karth, and what it was under Mofes, and among the Gentiles, then 
we find very clearly that among all three it is of one Property ; and fo alfo among the 
Turks and prefent Jews : Every Nation builds it out of its own Materials, for in the right 
univerfal fenfual Tongue (if it be manifeft in one) we are all together but monly People 
and Nation even from Adam. 

34. But the very Caufe that we are divided and brought in to Op into ns, i?, byReafonof 
our Maflcr-buildcrs and Founders, viz. of the high Schools, Pritfls, Popes, Bifbops, DoHcr<\ 
allot he Rallies and Majltrstf all Nations j who arc fetasWorkmen to the Building of the 
Tower: All thele have judged from their iwn Language, and natural Underftanding, 
v/3. from their conceived and formed fenfual Tongue, from the outward Letter ; and have 
muted neither known GoJ, or the Light of Nature; but have been blind and dumb as 
to .both ; both the Je^vs and Gtxti. tf, and alfo the Pelf-made Teachers of the Clrljliam. 




Contemplation both according to Light and Darknefs, Life and Death, Joy and Sorrow. 

36. Not th.i: we are to underftand that this Tower is not at all profitable before GoJ ; 

it is even the great Mjjlery of God s Mamfcilauon according to Love, and Anger j as 



Chap. 36. Of the Anticbrijtian Balyhnical Whore. 293 

God has created out of the great Myflery all Manner, Kinds, and Sorts of Beads, 
Birds, Worms, Trees and Herbs, evil and good -, and that all to the Manifeftation of 
the great Wonders : Thus likewife the human Tree has brought forth fucb Wonders out 
of its fenfual Tongue, out of the Multiplicity of the Properties, and introduced them 
into a Subftance, for its Growth and Glory, viz. to tb; great Harvejl cfGcd- y where each 
Property of Love and Anger, Light and Darknefs, fball reap in its own Fruit, and every 
Thing fhall pofieis its Heaven in itfclf in its own formed and conceived Ens, out of 
the only Word of God which has given forth itfelf to every Life (even unto every Life 
and Being according to its own proper Quality and Virtue, according to and out of its 
Principle) as an univeffol Word, to the glorious Manifestation of Eternity. 

37. Now when we further confider of this Beaft with the IVtort, what it is in itfclf, with 
in and without, then we find that it is the formed compacted Word of the Spirits of the 
Letters; for Men are all of one only Property as to their Ufe\ all are begotten out of 
one Flefh and Soul, and have all but one only Kind of Life ; as a Tree in many Boughs 
and Branches, where the Boughs and Twigs do not perfectly and wholly feem alike or 
the fame in Form, but all have one only Sap and Virtue--, fo likewife is the Creature of 
Mankind among Jews, Chriilians, Turks, and Heathens. 

38. And the only Difference is this, the Spirits of the Letters in the formed Word do 
fever us in the Undcrftanding-, otherwife we live all alike in the four Elements^ and eat 
of the Fruits of one Mother, and remain in her when we die to this outward Life. 

39. The compacted fenfual Tongue, which is divided in the Spirits of the Letters, 
unfcunds us, and makes us to err i fo that we fuppofe we are ftrange to one another, and 
yet we are all but one only Tree, which the Devil hash pcifsned with his Defire inddam, 
ib that the equal Temperature or Accord was brought into Diftemper or Difcord, where 
upon the Spirits of the Letters were [varioufly] made manifcft, fo that we fpeak from 
many Speeches ; that is, we have introduced the powerful Word of God into the Multi 
plicity of the divided Properties, and have made, in each Tongue s Property, a Self- . 
hood, or a felfifh Defire to Arrogation, Self-Apprehenfion, and Afiumption. 

40. Hence arife the Contrarieties, Differences, and * Opinions, in that we have intro- r t *t t 
duced the unformed Word into the Form of our own fclf-made Image -, now we con- Ima 2 . 
tend and drive about thefe Images and Conceits ; and every one fuppofes his own to be 

beft: And when we bring all thefe Images and Refemblances again into one Language 
and Speech, and mortify tbem, then the only quickening WordofGnd^ which gives Power 
and Life to all Things, is again manifeft, and Strife ceafes, and God is all in all 




ginations, 

Liphr, [or b illumination of the Spirit,] are this fame Whore s Bea/t, which is flown forth " The un. 

and rifen from the compacted Spirits of the Letters, whereby Men contend about the J 

Spirits of the Letters. -Holy Ghoft. 

42. We have loft the five Vowels in the Alphabet, which introduce all the Spirits of 
the Letters into one pure Harmony ; and the five Vowels are as it were fenfelefs or dumb 
in reference to the other Letters, and yet they are the Life of the reft, for there cannot 
any Word be formed but there muft be a Vowel. 

43. Now there is no better Way or Remedy to bring us into Union^ that fo we may 
become ONE asain with one another, one People, cne Vree, one Man in Soul and Body, 
than to deftroy and kill all the Images or Forms of Letters in us, and fufFernot one of 
them at all to have its own Self-Life; not defiring to know or will any more of God, only 
and alone what God wills to know in us and through us ; and alfo that we immerfe, or 
refign the Soul s Hunger and Defire, merely, only, and nakedly, without any other 
knowing or willing, into the/:* Vowels; and therein the great holy Name of JEOVA 

D d 2 



to 4 Of tie Anticbrijlian Baby Ionic al Whore. Part II. 

or JESUS (viz. the living Word) is manifeft, which gives Life to all Things ; and not 
according to the Property of Nature Defirc and Will the different Variety of many 
Things, but give up ourfelves into the one only Love-Sun: Therein he is manifeft. 

44.. As the outward Sun gives Life and Power to the whole World, fo likewile this 
only Name, in its Power, gives Life and Underftanding to all the Letters : Undcrftand 
us right what we mean by the Whoredom of the Letter. 

45. The Letters, viz. the Properties of the fenfual Tongue, have introduced thcm- 
fclves into an external Form, or felf-ful Will and Underftanding, and brought them- 
fclves with the Vowels into a Ccmpaflion, {Self-comprehenfion or particular Forma- 
lion,] and when this was done, then JESUS, viz. the holy Name J EOV. l, died [or 
difappearcd] in the fenfual Tongue in the Letters with the five Vowels of the one only 
holy mental Tongue ; tnat is, the fpiritua! Afart, which was rcfigned in [and to] God, 
died to the divine Underftanding and Will. 

46. Now there is a {elf-willed Beajl of Selfifhnefs and Ownhood brought forth out of 
the Spirit of the other Letters, which does only kill, and bring forth dead Fruit-, for 

Chrift in St, Paid fays, c The Letter killetb, lul tbe Spirit makes alive : Underftand this thus. 

f *c " 6 ^ ^ 1C ^ iv ided fr ifual Tongue kills us, fets us at Odds and Variance, leads us into 
Bald; but the Spirit of the Vowels, viz. the holy Name of God, does again revive and 
quicken us in him. Therefore the holy Word of ihcfrue Vowels did again (when the Spi 
rits of the Letters were divided and brought into the Self-hood of the Wonders of God) 
cfpoufe and incorporate itfclf forthwith in Paradife with the precious Covenant, into the 
Letter i viz. into the natural Man, to manifeft itfelf again with a Motion in die compact - 
cd Tongue, and to introduce the bofy Senfe again into the fenfual Tongue. 

48. Thus underftand us right: The literal Form in the fenfual Tongue is now the 
evil Beaft, which will domineer in its own Power -, now into this evil Beaft: the Spirit of 
the five Vowels, viz. the Name JEHOVAH (which with the H has breathed the JE.VS 
thereinto) has given in itfelf, and killed the evil Beaft, viz. the Self-will, and has again 
tinctured the Spirits of the Letter, viz. the right natural Man, with the Tincture ot the 
holy Name of the Vowels or JEHSUS, and with the Love \\zsjlain the Death or Deaths 
in the Letters, and deftroyed their Self-will j fo that the Spirits of the Letters cannot 
any more introduce themfelves into a felf-ful Compaction of the fenfual Tongue ; for 
they are dead in their own Will, and the Spirit JEHOVAH in JESUS is become their 

* KOM. vl. Life; *fo that ticy live no longer to their Self-hood, viz. to the Nature of the Wrath, but 
* I0 - / that they live, ihey live to Gcd. 

49. 7 hus now the Beaft of the Whore is in us outwardly, viz. in the mortal Man ; and 
* JJ.-H v. 24. inwardly is Chrift in the e immortal Man t wbo is paj/ed through the Death of the Letters, and 

has turned the Death into Life. 

. .o. Now it behoves Man, and his main Happinefs depends upon it, that he alfo 
fhould die to the Images of the Letters in him, and dilclaim or depart from all Reafcn s 
Scholarfhip, or Knowledge of Nature, and all Babylonical Mafter-builders, however they 
are called, and enter into the one only Life JEHSUS; and not at all difpute about the 

* Orconfldrr. JVcy where it is, but only think that it is in him; that he m\\ft. forfakc all whatever he 
has, either Art, \Vir, or Skill, &c. and become one barely and nakedly in himfelf, bring 
himfelf into the ONE, viz. into God s Will, and be freely willing with whatever it will 
work or do with him : Me mull give up himfelf as being without Will, and leave himfelf 

Ip-j wholly in Go:i s Mercy, and bring all his Learning into this one only Thing ; that he in 

his Teachings and Learning will not do or fpeak any thing but what God wills through 
him ; and thus all Inures, [Opinions and Conceits,] die in him, and the Soul s .Life fails 
into the only In-ing Word, which has manifested itfelf again in the Humanity. 

51. For this is the great Bcaft of the Babylonical Whore in us, that we biiog ourfelves 



Chap. 36. Of tie Anticlrlftian Bafylontcal Whore. 205 

into the Images and Forms of the Letters, and nuke ^Opinions to ourfelves : That Opt- 

l^ Alfo we muft not defire to know and will, ourfelvcs, but die continually with our 
own Self-will, and in all Things give God the Honour, and give him again that which he 
eives us, viz. whatever Underftanding, Wifdom, and Skill we have -, and acknowledge 
fhat it is no* our own, but that the divine Sun fhines out of and through us, and works 
in us as it pleafcs. , 

ci Thus likewife we muft diflfufe and give out again our Power and Virtue, which 
the divine Sun works in us, univerfally to all, without any Gain, Advantage or Hire 
vnm *nv Whofoever (hali help to maintain and nourifh our Life, to him we muft be 

J i U III** 11 /* . i * /" i i~ ^"~" 1 C V. 

thankful and not flatter any for his Authority s Sake, or receive his falfe Glance, bhew, 
or Luitre, into this Sun-light -, but all muji be in general or common, as the Sun-tome gives 
itfclf univerfally, and gives no flrong, great, or potent Thing, any more but its Purity 
and Brightnefs j it tindures the Earth and its Children with one only Power and Virtue* 
and gives Lite and Strength to all Things. 

cL Herein now we (hall kno- jo whether one be a Teacher fent of God, or whether he 
has his Rifc and Original only out of the Spirit of the Letter: If he be born univerfally 
out of the Love, then he has the Light of divin? Knowledge, viz. the fcnfual divine Un- 
d-rftandin<s a Tongue tmftured from the divine Ens of the Jive Vowels* and fpeaks from 
the Spirit of God, rebukes and teaches powerfully without refpetl of any Man s Perfon, 
and has no Image [or mental Idol] in him i for he teaches from the Spirit of God, even 
ttfo/the fame [Spirit] teaches in him. 

c 5 But if he be a Majler -builder of the Tower of Babel, born of the Spirit or 
Letters, viz. of the Disharmony, [or Diversities,] then he is a Hypocrite and Flatterer, 
a oloffing Fawner, that will fay any thing to pleafe thofe that are gainful and advantageous 
to him a Sootier of thofe that help to honour his Maozim, and adorn his Letter-God 
in the divided Tongues; a Scorner, evil Speaker, and bold Cenfurer of thofe that do not 
honour him in his Form and Se3 of Religion > a Self-applauder, ambitious, proud, and, 
under a clifterin" Shew of Religion and feeming Holinefs, a covetous, malicious, envious 
one; putting forth himfelf with Oftcntation, that fo he may ; be known ^nd honoured: 
He will be applauded, and fet by, of Man, attributes to himfelf Underftanding and 
Widom and boafts of Wifdom, and a rettifed Judgment and Underftanding, and yet 
has none of them ; but he is only a Builder on the Tower of Babel, viz. of an external 
Figure and Form, * painted Chriftian ; he will undertake to leach others, and yet he him- 
fclf was never taught of God ; he teaches only from the Form of the compared Spirits, 
of the Lcttcr.Mvhich have compacted themfelves in Evil and Good , he takes tnefe into 
hb own Power and Ability, and compacb, and fets the Words together into an Opinion. 

c6. And that Opinion is the Tower of Bald; and they which run after him, and af- 
fociate, gather, and bind themfclves with him in the Opinion, are the City EM, viz. 
the Clildren of Nirr.rod, wbo will climb, and afccnd up to Heaven upon this Tower, and are 
continually climbing up their whole Life, yet come not to Heaven in the Opinion ; but 
when the Time of the outward literal Conflation isout, then this built Tower /^//i down, ^ 
viz. tl e outward Man, together with his Opinion, and all (hatters and breaks to Pieces, 
even to the only Soul, which then (lands naked and bare before God 

57. Here is now no Remedy, unlefs it has the one only Spirit of the founding Letter, 
wz. the informed Word of God in it, fo that it is able in its Defire to attract and draw the 
fame to itlelf, and clothe itfclf therewith, that the fame does cleave and break in I 
all the formed contrived compared Tongues and Images of the Letters, and introduce 
them into one only Tongue and Will, which is God all in ^: All Things muft enter 
aain into the ONE, viz. into the univerfal j in die Multiplicity there is nothing but 



20 5 Of the Antlclrijlian Ealylonical Whore. Part II, 

Strife and Difquietude , but in the Onenefs there is an eternal Ref, and no Enmity 

or contrary Will. _ . . . . . - 

58 Now when we truly confider again what the Tower and City Babel is in its formed 
Image upon the Earth, and what and where it is then we find it clearly pourtrayed be 
fore our Eyes, that it is the great Houfts of the Churches, drifters, Fortrtffes, and allb 
tbf /Iron? Walls and Towers cf the Cities upon the Earth, wherein Men hide themfelves 
from Force and Power, and in the Opinions play the Hypocrites before God in the Church 
es, Cloiflers, and Strong Holds, and cry to him that he mould receive and accept or 
them in their contrived, formed, and received Opinion of the Letter. 

59. What is all this ? An Idolatry and Hypocrify -, an Antickrijl with Shew and glider- 
ing Glory. What do Men bring into this glufiing hypocritical Babylon? Nothing hut 
Images, mental Idols, and felf-comrived Opinions, forged out of the Form of the Let 
ter. What do Men carry home with them from this hypocritical fpecious Houfe? Only 
the Images of the Letters , into thefe Images and Conceits the poor captive Soul does 
wrap itfelf, which notwithftanding is full of Fear, Doubling, and Trembling, by Reafon 
of the conceived and received Image or Opinion ; and it is continually m Fear lea ano 
ther People might break in upon its received, formed Images, and deftroy and over 
throw thefe its received Images ; and therefore Men have made Fortre/es, Bulwarks, and 
Towers andjlrcng Walls about their Cities, and Churches, that ib they might defend them 
felves, left the ^Tower upon which they would afcend up into Heaven mould be dc- 
ftroyed. 

60. Now fays Reafon, Thefe are indeed Houfes of Meeting, where Men teach and in- 
ftrucl the Simple and Ignorant, where Men fing and pray, &c. Lo! Externally, in and 
among the literal Men, they are only the Tower and City Babel; but internally, among 
the Children of God, in whom the Temple of God is, where the Images and mental Idols 
are deftroyed, there is drift j that is, in thofe who have pulled down and broken all 
Images and Opinions in them, and are entered through the Converfion from Images and 
Conceits only into the mere naked Grace, Mercy, and free Compafiion of God, and efteem 
themfelves as wholly unworthy empty Nothings, and become as it were dead in them- 
felves, willing, or defiring nothing elfe, but only the mere Purity of God in his Love- 
will, and account themfelves too unworthy of attributing or taking any Thing to them 
felves, and freely fall in dcepeft Humility into God s tender Mercy, as if they were net, 
and wholly caft their Dt fires and Wills into God s Companion, fo that what he wills and 
does in them, that they alfo will, nothing elfe ; in thefe, I fay, it is a Houfe of Teaching, 
and an Houfe of Hearing, a Temple of God i where the Spirit of God teaches, hears, 
fings and praifes in the Soul ; for they are dead to all Self-hood, and felfifh Willing and 
Weening, and melodize with Unity and Onenefs of Spirit in the Praife of God, in the 
Knowledge of the Holy Ghoft : Thefe are the Church of Chrifl. 

61. But the reft have only the Tower at Babel in the Opinion, in their Conceits and 
Images ; thefe Idols they carry with them into the Houfes of Stone, and glory in them, 
uccrjbip them, and carry them again home with them, zndfgbt for them, as if they had 
the living God in them, and v. ae great IVars fcr thefe Images, laying Country and People 
\vafte and defolate ; and yet they are more foolifh than the Birds in the Air, which all 
praife and honour God in one Tongue and Underftanding-, for they are all without any 
Jmncres : Whacfoever the great God does with them, therewith they are content. 

62. The human Tree is only one Tree, if they continued in the one only God who 
hath created them, and did not make to themfelves Images, who would fet them at Odds 

28. and Variance about God : They indeed f exift and live in the one only God, and yet they 
contend and jangle about God. 

63. Why do they contend ? For the Idols of their Heart, for the Stone Houfes of 



Chap. 36. Of the Antichriftian Babyhnlcal Whore. 207 

the Churches, and for the Pride of the Images, [and forged Opinions ;] every one will 
honour his Image, and fet it up aloft as an high Tower, that ib he might have great Rc- 
foec? in the City Babel: And therefore they build themfelves Strong Holds, and make 
Wcat Bulwarks and Walls to defend and keep the Image, and flatter themfelves in Hy- 
pocrify, and underftand and mean, by the contrived and painted Image, the God Maozim* 
\iz. \\\c fat-belly God, and Pleafure of the Bead, viz. of this Whore s Image : They fee 
the Image upon the Tower for the Shew of their Holinefs, and therewith they are very 
dncut in glittering Appearances before God, as with a peculiar felf-born God; but they 
immure the Bead within their Stone Houfes, that it may be fecure, and there fat itfelf. 

64. What is now this Bead with the Whore ? It is Half-Devil, which has its Kingdom 
upon the Earth: And it is this Half-Bead, this evil Bead has devoured Man, viz. tbc 
Image of God. 

65. And for tbis Caufe God became Man, that he might dedroy, flay,, and nullify the 
Works of the Devil ; and we mud put on this divine Humanity, and dedroy the Devil s 
Kingdom in us, and mortify all Images, otherwife we cannot fee God; the living Word 
mult mortify the literal Image. 

66. The living Word is therefore become Man, that the literal Image might die, and 
the firft Man, which was formed out of the living Word in God s Image, might be re- 
gfneratfd anew in Chrid s Spirit, viz. in the living Word ; and if now he is born, then 
j. /the Image-Teachers are more prejudicial, than beneficial to him; for they introduce 
ibeir Images only into the Temple of Chrid, and dejlroy the Image of God. 

67. And let this here be declared concerning the Children of Nimrod, and the Tower 
if Babel t as the Spirit has fo given us to know ; and we admonilh the Reader in Love, 
to prove and examine himfelf ; he fhall find where he is : This is not written to reproach 
any ; but thus the Spirit fpeaks with open Mouth, and fliews, what all Things are, from 
whence they come, and into what End they fhall go. 

615. But the Reafon why fo much is written of the Bead and the Whore of Babtl is, 
becaufe it is at its End, and ihall/ewi be broken in Pieces; therefore it mud be revealed, 
that Men may fee and know it : For Babel falls not, unlefs all whatfoever has made the 
Images likewife falls ; all Images, [Opinions and Sefls of Religion, ] together with the Bcajl 
and Where* mud fall ; otherwife there is no Cure or Remedy. 

6:j. Men have for a long Time been patching and pieceing of it, and have verily 
thought to have made a Virgin of \\\tWT?crc; but her Whoredom has thereby been only 
adorned, trimmed up, and made the greater : If this Whore mud fall, then all Scfts, 
which are only the Images of the Whore, mud fall down and come to nought, together 
with the Beajl pon whom die rideth : Every Man mud break down and dedroy the 
Images and Idols ; ;; himfelf* and where they will not do it, there the Zeal of the Lord 
lot* it. 

70. How very finely does the V/ksre at prefent raife up its Head, and feeing it hears 
that the Spirit intimates [great and glorious Things] of Sion, viz. of the adorned holy 
Eride of Chrid, then it thinks that // is the fair Child, which God will bring into a 
g .lden Temple, wherein there fha l be a brave golden Time, and mere Joy, Plealure, and 
Deiigh: ; and it looketh about, to fee from whence this fair Temple of God fhould come, 
into which it fhould enter, and beccme a Virgin ; it hearkens continually from whence 
tleft holy Paple JJjould ccme, who, as it fuppofes, fhould make a golden World. 

71. But it thinks not to leave off from its covetous voluptuous Whoredom, and be 
(inverted: No! it grows worfe and worfe, and more unchafie and abominable, fuil of 
Biafphcmics ; fo that there \sfcarct any Good at all in it; and it (lands before God as an 
arraigned underlined Whore. 

72. Hearken, thou adorned and crooned Babylon, full of Evil and Wickednefs in iL- 

5 



208 Of the dntichrijtian Baby Ionic al Whore. Part II. 

Sight of God and his Angels ; we have heard a Watchman fay, Away! <Tbe City together 

with the Tower of the Whore and tie Btajl is fallen, and judged of the moft High : Thou 

See Vcrfcs fhalt not fee the City of God for ever h , unlefs thy Children put off and caft away th c 

50, 81. defied Garment full of Shame, and fall down wholly naked and bare, without any Image, 

at the Feet of the mod High, and turn unto him : Such as thefe may indeed y^ it; but 

as for others, who hope for golden Mountains, and feek for temporal Honour, Alsnej, 

and Pleafurc of the Flefti, not any of them. AMEN. 

73. Reafon will here, in the above-mentioned Text, where it is mentioned that a 
true Chriftian mull die to all Images, Opinions, and Self Knowledge, and be wholly an 
nihilated in himfclf, begin to (peculate, cavil, and lay, that we forbid Man thc natural 
Knowledge, and external rational Wii dom, whereby Men govern the Life, and all Things 
of this World ; and if this were fo, all Underftanding would be abolifhed. 

74. To him we declare*, that nothing is hereby taken away or abolijhed in Man, nei 
ther Underflanding, Skill, or Art, for all thefe rile out of the divine Wifdom ; we do 
not nullify the expreflfed Word of the formed Wifdom, but only the Beaft which will 
rule in divine Contemplation, viz. the Beaft-like Will of Self, and lelfith Ownhood and 
Propriety, which is departed from God, which honours itfelf as a falfe, felf-ful Gad, and 

. 4. cannot believe or trujl in God. This is even the Antichrift which has fet himfelf up :n 
God s Place: And we withal teach, that Man mutt wholly die to the Antichriftian Image, 
that he may be born again in Chrift, with a new Life and Will ; which new Will has 
Might and Ability, in the formed Word of Nature, to fee and behold with divine Eyes 
all the Wonders of God both in Nature and Creature, in the formed Wifdom. 

75. For if the Antichrift dies in the Soul, then Chrift rifes from Death \ for he rtjls in 
the five Vowels in his Grave, viz. in the mental Tongue, which died in Adam y and lies 
captive in Antichrift: When this rifes from Death in the mental Tongue, and is made 
alive, then he opens all the Trtafures of the heavenly IViJdom in the fenfual Tongue ; fo 
that Man does far more clearly underftand the Spirits of the Letters, viz. the formed 
Word of Nature in all the three Principles, than he did before in the Antichriftian 
Whore s Child. 

76. For the new Birth is indeed effected and brought to pafs in the mental Tongue, 
viz. in the difappeared Image of the heavenly Humanity ; but it tinges and cafts away 
the falfe antichnjlian Image of the natural Humanity, viz. of the Spirits of the dumb, 
fenfelefs Letters, and makes them all fcnfelefs and dead in their Self-hood, and gives 
them their own Life, fo that they behold thcmfelves in the new Humanity, and make all 
that they afiume, and their Formations, in the new Humanity. 

77. Thcfe new Formations are effected and wrought in the divine Will, in Refignation, 
and they are the heavenly Images and Formations, which arc formed and (haped in 
the Holy Ghcft to thc Honour of God. 

78. For if thc holy Name of God be not in its Power in the forming of the Words, 
viz. in the Spirits of the Letters, which are the formed Word, and helps not to form the 
Word in the fenfual Tongue, then the falfc Antichrift fpeaks only from what his own 
Self has aflumed of the literal Form. 

79. For the Spirit of God forms and imprints into the Word of the Mouth (when the 
fenfual Tongue takes it) Righ .eoufnefs* Truth, Faith, Lore, and Patience-, viz. divine 
Power and Virtue , but the Antichriftian Child forms together with it, in the Conception 
of the Word out of the Serpent s Ens, Lies, Faljhood, Tales, Unfaitbfulnefs, Pride, Cc- 
uetoufnefs, bin tr flinging Emy, Anger, Backlitings, Reviltngs, and all whatever is againft 
God, and makes the formed Word of the Letter to a Beajt, and wicked Baftard, which 
is rejected from the Face of God, upon which the Judgment pajjes. 

80. The like is alfo to be understood concerning die external Wifdom and Art : If the 

divine 



Chap* S^- Of *^ c Antichriftian Babylonical Whore. 269 

divine Wifdom works therein, then the Underflanding and Art is very good, m&grwndtd 
in the divine Wifdom ; but if it be otherwife, it (lands in mere antichriftian falic Image 
fand Fancy,] to the Judgment of God. 

Si. Therefore let a Man prove and try bimfelf^ what falls in, and fuggefls itfelf, into 
the fenfual Tongue in the Formation of bis Words: If it be Truth, Righteoufnefs, Faith 
in Hope, Love in Patience, an earned full unfeigned Defire to fpeak and do the Truth, 
and that for God s Sake, in Hope of eternal Life, then it is well with him , let him con 
tinue ftedfaft in fuch Exercife, and work more and more effectually and powerfully there 
in; and his precious Pearl-Tree flands in its Growth and Increafe. 

82. But it the contrary be found in him, that when he will fpeak, then Lying, a proud 
Look, great Words for Pomp and Oftentation, alfo envious Bitternefs, falfe fpeaking 
againll his Neighbour, Falmood, Anger, a revenging Defire, falfe and evil Interpretings, 
and wrong harlh Cenfurings, fall in and imprint themielves into the Formings and Fancy 
of / /; Words ; then he may certainly and really know, that he has the antichriftian Ba- 
bvlonical Whore together with the falfe wicked Dragon-BeaJi fitting in bis Heart, which 
introduces and infmuates, and imprints fuch Will and Defire in his Words, for the form- 
ing and building up of the bellijb Images-, for thefe falfe Infmuations and Suggeftions 
are all brought to Subftance in the Formation of the fenfual Tongue. 

8}. Therefore know, O Man! and prove thyfelr, that thou art the Image of God, ac- AW/* 
cording to the divine Word and Underftanding : If thou Jpeakfjl, willejt, and doft 
ri bttoujly, then thou art that fame Image of God, wherein God dwells, fpeaks, wills, 
and works-, but if otberwife, and the contrary is found in thee, then thou art the apof- 
tate rebellious Lucifer in his Generation and Train, and doeft, willed, and defireft even 
that which he wills and does. 

84. And though thou defireft not Hell-fire, Lucifer alfo did not defire it, but there is 
n ctber Reward for the falfe Image j feeing it forms itfelf out of the^/r, it muft ve 
rily enter into its Father s Country. ) 

85. For the Speech and Underftanding of Man do not befall him from the Stars and 
Elements ; for then other Creatures could alfo fpeak and underftand : Man has tbe fame, 
originally, from the incorporated formed Word of God > it is the Name of God, which 
bemujt not alwfe, upon Pain of eternal Punishment: This incorporated Word Man has out 
of all the three Principles in himfelf, and has a free own peculiar Will to form a Sub 
ftance, out of which Principle he will j and thereupon alfo follows the Seperation y and 
Hoping in of every thing into its Receptacle, [or appointed Place.] 

*tafrc5oc$x>3ocfco^cfco&o:^^ 

The Thirty-feventh Chapter. 

Of Abraham and his Seed, and of the Live of the Covenant in its 
Propagation \ and alfo of the Heathen Gods. 

JPT"! F we look upon the Hiftory of the Afts of the ancient holy Patriarchs 
vr-x ?fl with right Eyes of Underftanding, then we fee therein mere Won- 
Q *$ ders ; for the Lines or Races of the Children of God are like to a 
Tree, which grows into Boughs and Branches, till it bears Fruit : 
Thus alfo the Line of Chrift grew in the Stem of the promifed Word 
in the Covenant, from Branch to Branch, even into the Height of 
the Twigs, to its right Age, till the Power of the Tree, that is, 
the Word in the Covenant, put forth itfelf with the glorious fovereign fair Bloflbm. 
VOL. III. Ee 




210 Of Abraham and his Seed. Part If. 



2. Oat of which Blofibm the holy Image of God is again grown in Flejb and ^ 
viz. in a holy Body : We fee its Boughs and Branches fo fair and excellent, that the Soul 
does moft exceedingly rejoice at this Contemplation, and truly defines to bud and grow 
forth along with thefe Boughs and Branches, to the great Praife of God in our angelica] 

k Ttxt, of. Tree of the Hierarchies of Chrift, k in the holy Paradife. 

3. God made a Covenant with Adam after his Fall, when he died to the heavenly Em 
in him, that he would quicken him again, and regenerate him anew ; and this Covenant 
was the Root in the difappeared Ens> which grew in this Line of Adam from Seth and h;s 

1 In tlie Stock Children and Pofterity even to Noah, in one Stem of the Tree ; and with Noab God 
u ?,v dy f ^newed the Covenant. 

4. For the undivided fenfual Tongue, wherein the Spirits of the Letters ruled in cu 
Harmony, continued till the Flood, fo that all Men fpoke in oneToge\ in which Tongue 
the divine Spirit of the five Vowels, viz. the divine Underftanding, moved. 

5. But feeing they had introduced the Image and Bead of Vanity into the fenfual 
Tongue, and fell wantonly in Love with the Babylonical Whore of Selfhood, therefore 
God complained againft them, that they would not fuffer his Spirit any more to rule 
them, and faid, that // repented him that he had made Man. 

6. For as the Sorrow to Deftrudion manifefted and opened itfelf, fo alfo the Sorrow 
of Repentance to the new Regeneration out of the Covenant: Thus the Sorrow of the 
formed Word in the only fenfual Tongue deftroyed every Life and Being which lived in 
the Air> that is, in the manifefted Spirit of God viz. in the third Principle j and the 
Word of the fenfual Tongue did, after the Flood, pin itfelf forth in a Companion of the 
Spirits of the Letters. 

7. For God faid to Noah, The Men art Flejh, and moreover vam and wicked even frcn 
their Toutb\ thus the Holy Spirit would not any more manifeft hirnfelf in the evil con 
trived fenfual Tongue, but left them to follow their own Fancy : Seeing they refuted to 
follow him, he differed the Power and Force of Nature to manifeft its Wonders out of 
Evil and Good, viz. in Images of the dark and outward World, where their Images were 
trimmed up and fet forth in the Glory and Light of the outward Nature, wherein Evil 
and Good are mixed together, to the Contemplation of the Wonders of God, according 
to Love and Anger ; from which Ground the Heathen s Under fonding^ with their /<&/., 
tlid arife and fpring forth. 

8. For the Underftanding of the Spirits of the Letters brought itfelf into the Forma 
tions of many Speeches ; and in thofe Formings of Self the Images were brought forth 
in the Underftanding, wherein the outward Nature beheld itfelf; and alfo the Devil did 
from God s Wrath introduce his Imagination and Defirc into Men, thereby to lead them 
from the true Underftanding into Images; fo that they did not know the true Gvd. 

9. For all the Oracles of the heathen Gods take their Original out of the outward 
and inward Nature of the dark World, as a Figure or Underftanding of the Soul of the 
outward and inward dark World ; like a peculiar felf-ful God ; underftand, a Nature- 
God : For as the fenfual Tongue was become fuch a Nature-God, and Underftandin<r, 
which played the Hypocrite with itfelf, and formed the Images in itfelf, fo God fufferd 
it to be, that Nature did likewifc reprefent itfelf to them as a God in the Orachs y and 
/poke through the Images. 

10. For the Heathens worjhipped the Stars and four Elements, feeing they knew that 
they governed the outward Life of all Things , their Underftanding of the compacted 
fenfual Tongue, viz. the comprehended Word of the Underftanding, did alfo enter into 
the formed compacted and amailed Word of Nature in them; and one Underftanding 
moved the other, viz. the human Underftanding, in their Dcfire, moved the Under 
ftanding in the Soul of the outward World, viz. of the (xprffid and formed Word out 



4 



Chap. 37. Of Abraham and his Seed. 2H 

of the inward dark and Fire- world, and out of the aftral and elemental World ; In which 
Soul the Meaning of the Sphere of Time is in the Understanding. 

11. Through which Understanding of the Soul of the outward World the prcpbetical 
Spirit has fignified, from the Spirit of God, how the formed and cxprefled Word of Na 
ture and Time mould afterwards bring itfelf into Forms, of pulling down and fetting up, 
among the Nations, viz. into the building and rearing up of Kingdoms, and of their 
Definition and Ruin; in which Soul of the outward World, all Things (land in Time,. 
Limit, Meafure, and Weight, like to a Clock) or Horologium, of which the Scripture 
jpeaks much. 

12. From this Soul, viz. from the Horologium of the Underftanding of Nature, the 
Heathens were anfwfred by their Images and Idols, viz. through the Senfe of the Ajlru/n, 
which tbeir Faith (that they powerfully brought thereinto) did move and ftir up. 

13. And it was not wholly by the Devil, as the Calves-Eyes judge, who know nothing 
of the Myftery, and fay, only Devil, Devil, and know not what God, or Devil is: They 
are tbemfcfoes Idols and Men-Devils, and ferve their Image-God Maozim [and Mammon,] 
in Self-hood, and are as much counterfeit Images and Idols as the Heathens were. 

14. And they have at prefent made the Turba in them a falfe God, which will even 
bring the Deluge of Fire upon their Necks; of which they have no Underftanding or 
Faitb, and fay continually there is no Danger, whereas they have brought the Horo 
logium of Nature to its fet Limit to Deftruction : For the with-holden Spirit of the Won 
ders is at the End and Limit of its Imprifonment, and manifefls itfelf out of the great 
Horolcgium of the inward and outward Nature, with the mental Tongue, through the 
ftnfual compacted Tongue, and this is a Wonder which none can hinder. 

15. Now as we are to underftand and confider thus of the fenfual compacted Tongue 
of the formed Underftanding of the Gentiles, who were of Hants and Japbefs Genera 
tion, the like alfo we are to underftand of the mental (yet compacted) Tongue in the 
Covenant, which in the Manifestation of it from Seat s Children and Generation fell u[i- 
w Abraham, where, after the Flood, the firft fpiritual holy Oracle opened itfelf out of 
the mental Tongue of the five Vowels, out of the holy Name of God, viz. out of the 
holy Fire of the Love of God ; through which Fire the divine Voice was made ma- 
nifeft. 

1 6. And we fee very excellently, and fully, how the Spirit in Mofes does intimate and 

declare it in the Genealogy, even in the Names, how all the m ten Forms of Fire , viz. the m Read the 
ten Properties of the holy Tongue n to the Fire-Life (underftand to the fiery Tongue) firft 
are fet forth in the Names of the Children of Noab, even \oAlrabam. Quen 

17. For in Abraham^ the Spirit of the fiery Tongue, viz. of the holy Under/landing the Soul. 

of the mental Tongue, opened itfelf out of the Covenant, and fet forth alfo its Figure "Of, or pro 

out of its compacted, formed, mental Tongue, viz. the Circnmcifion and the Offerings, 

[or Sacrifices,] which Figures did all point at Cbrift, who fhould open and unloofe the 

Band of the mental Tongue to the divine Underftanding, and again enkindle the Light 

of Grace in Love, even in the formed Word in the Letters of the fenfual Tongue, and 

deftroy the Beajl of the formed Tongue ; in which the Devil fported, and fet himfclf 

therein as God. . : 

18. This Gueft the holy flaming Tongue, viz. the Spirit of Cbrijl, drove fortn; ; in the 
Opening and Manifestation of the Covenant, and tookPofleffion of the Throne of Prince 
utcifer in the human Property in God s Children. 

19. Mofes fets down ten Names from Noah to Abraham in the Line of the Covenant, 
i /z. Sent, Arpbaxad, Salab, Eber, Peleg^ Regu, Serug, Nabor, Terah^ Abram : And he 
fets down very wonderfully, that ferab begat three Sons, viz. Nabor, Haran and Air am \ 
this is even a Type of the three Principles, intimating how all three fhould be opened in 

e 2 



Of Abraham and bis Seed. 



Part II. 



of Fire. 



The forty 
Queftions. 



. 



Gm. xii. 
*> 3 



this holy flaming Line of the Covenant, through the holy Fire, and be fevered from 
Vanity ; and how the whole Man mould be born anew, and formed to the Image of God, 
through the holy Fire in the Covenant ; as indeed the Names of the three Brothers repre- 
fent and hold forth fo much in the Tongue of Senfe : If a Man does but introduce the 
true mtntal Underftanding thereinto, then he fees it in the Form of the compofed. Spirits 
of the Letters ; which although we could well give an Hint of, yet the unilluminated 
Reader would not underftand it ; but to our School-fellows we need not decipher it, 
they have it already in the Underftanding. 

Ten Forms 2O. By the ten Forms of Fire I underftand firft the formed Word in thcfeven Forms 
of Nature, and the eighth, ninth t and tenth Forms are the inward World, which is un- 
formed ; viz. the eighth Number is the Fire of the eternal Nature of the divine Mani. 
feftation, alfo the Strength and Omnipotence, which at the End of Days Jball purge the 
Floor: The ninth Number is the heavenly ftnfture of the Fire and Light: And the tenth 
Number is the L<w<f-Fire, viz. the Triangle of the Holy Trinity in the Majefty ; figni- 
fied enough to thofe that are our School-fellows : It is explained at large in the forty 
^uejlions of the Soul, in the philofophic Difcourfe at the Beginning and Entrance of the 
fame [Queftions.] _ 

21. Out of thcfe ten Properties of the Names in the Line of the Covenant tneOra*, 
viz. the divine Voice, was made manifeft in Abraham: And therefore the Spirit of the 
Lord commanded him to go from his fwn Country, and from his Kindred ; for the Voice 
of the divine Manifeftation with the Me/tab or Chrift (hould not come forth out of his 
Kind-ed, viz. out of his own Blood, but out of God: But yet in him laid the Yeflel, i>/>, 
the Ens, in which the divine Voice would manifeft itielf j, and therefore, becaufe another 
Seed fliouid be introduced into his own Seed, viz. an heavenly Em % he commanded him 
tp go out from his Kindred and Father s Houfe. 

22. For the Poflibility and Ability to the divine Manifeftation did not ftand in Man s 
Ens, but in God s , but Man s Ens muft come thereumo, that fo Adam\ heavenly 
difappeared Ens might be quickened in Chrift s living Ens, and in Chrift ariie from 
Death , therefore God faid to Abraham, Get thee into a Land that I will Jbew tktt. 
Here the Spirit Agnifies, that he (hould not fee God in his Father s Country, that is, in 
the earthly Man, but in the Land which the Lord would ihew him in his Seed, which 
was another Seed out of the divine Ens ; in this ftrange Seed he would blefs his own 
Seed, that is, tincture it with the divine Trnclure of the ninth Number in the facred 
Ternary, even with the Tincture of the holy fpiritual World. 

i, 13. For thus faid the Ix>rd to Abraham, Get thee out of thy Country, and from thy Kin 
dred, and from thy Father s Houje, into a Land that I will Jbew thee, and I will make oj 
thee a great Nation, and I will Llefs thee, and make thy Name great : Thou foalt be a Blej- 
fing. I will blefs them that blefs thee, and curfe them that curfe thee. The great Nam 
which he would make him in his Seed was not to be underftood only as to the Kingdom 
of this World, for Abraham was only a Stranger upon the Earth, and muft wander up and 
down from one Place to another, and poflefled no Principality or Kingdom, as the great 
Names of the Gcnriles out of the fenfual compacted Tongues ; for he was to be a Stran 
ger and Pilgrim upon the Earth in \\itprcmifcdSccdand Bleftng, for Chrift faid alfo, ^ 
Kingdom was not of this J far Id. 

24. But the great Name which (hould be a Blefling, wherein God would blefs all Ca 
tion?, was the Hierarchy of Chrift, in the Covenant, which would open itfelf in Abraham^ 
Seed : This was an eternal great Name of a royal Hierarchy of an enthroned Prince in di 
vine Power and Omnipotence, which fhould rule over the Curfe ; for God faid, be^. 
nrfe them that curfed him, viz. the apoftate revolted Devils and all wicked Men, 
would curfe this holy Seed and ^letting j upon their Head this Seed ihould tread. 



Chap. 37. Of Abraham at(d his Seed. 213 

ic And here, under Abrabvrfs great Name and Bleffing, the Perfon of Chrift is wbofy 
tn be underftood ; for he faid, //; tbc& all Nations Jhall be ble/cd, and tbou Jbalt be a Blef- 
6 r " Now all the Families of the Earth could not be bleficd in the outxard mortal Man 
itir&bam; {or Abraham died, and his Children and Grandchildren were a long Time 
Strangers, Servants, and Bondmen in ftrange Countries, as m Egypt, for three bunded 
rears and upwards* and had no. Scepter till under Mofes-, who alio was no King, but a 
Prince of God, [which princely Dominion] continued to King Sauf, where they would 
indeed have a Kin* againft God s Command and Will, whom notwithstanding God die} 
att-rward reject, and let up David to be King (out of the prophetical Spirit in the com- 
maed mental Tongue) under Chrift s Pcribn, who (Uould bring forth and manjfeft the 
crcat Name, and eternal Bleffing. 

* 26 But here now we are rightly to underftand what the Perfon of Chrift fliould I be 
under this Name and Blcfling ; not wholly a Stranger, [or another Perfon,] which 
ihould not be out of Abraham s and Adam s Seed; as fome "err concerning it, and let .see Collcc- 
Chrift only in the prmifed Seed, viz. in Abraham * promifed Seed, wherewith the poor non rfLet- 
captive Soul would be little benefited ; hereby alfo the Refurrettion of the Dead out xu ; ver< ^ 
of thefe our prefent Bodies would be wholly nullified. 60. 

27. For if Chrift was wholly another, then alfo another [or wholly a ftrange Perfon] T he Rcfur- 



2. , 

mud be born in us out of Chrift s Seed and Fleih, which would not be me, or mylelr, 
but wholly another Man ; as fome en, that we are fo born of Chrift as tbe Dew n out of dics> 
tkeMcrninr, which indeed is true, but my Ihood [or Perfonality] which was created in 
Mam out of the divine Ens, viz. out of the good Part of the Ens of the Earth, which 
came forth alfo out of the heavenly World s Iking, as to the good Lns t into a Coagulation, 
muft alfo be therewith joined-, as the like is alfo to be understood in Abraham. 

28. For God faid, In tbce all Nations Jhall be faffed : He faid not alone in me, but he 
(aid, I will blefs tbee, and make of Met a grea.t Nation, and make thy Name great; and 
thu lhah be a BleHing, thou thyfelf (halt be it, that is, Cbrijl ihould become Abraham, 
and Abraham Chrift. . , ... . ... 

20 For the Seed which difappeared in Adam and died to the mental Life, into which 
God engrafted or incorporated the Limit or Aim of his Covenant with the quickening 
Word, the fame is that into which God would introduce his Ble/mg, viz. .the living, di 
vine, heavenly Ens, and would blefs Abraham and Adam and their Children in this re- 
quickened Ens, or difappeared Seed, and make them truly alive : The living Ens of .tte 
Word in the Covenant, and the Adamical difappeared Ens in Abraham, fhould become 
one Perfon and Body ; for the fame are one Kind of Ens. 

20. But ti&peifinful malignant / Defire, which the Devil had made monftrous, 
had (hut up this holy Ens m Adam in Death, and covered it with the grofs, earthly I ro- 
perty, like to a fair Piece of Gold which was changed into Lead, fo that one would fay 
L Gold is dead and gone : And it would be truly fo indeed, if the Artijl did not again 

"trThus likewife the heavenly Artift would not rejef* Jdant* difappeared Gold and 
make quite another new Thing, but he took his own Tinblure and of his own Gold, out 
of whkh he had made Mont* Gold, and tinctured Adam * Gold with his ^ Gold even 
with his Tinfture, that is, with the Word (viz. with the Power) of God, and with the 
Effence of the Word, viz, with the heavenly Corporahty. .-,.,, *. r , 

-,2. So that Cbrift became a God-Man,, and^;;; and Abraham m Chrift a Man-God ; 
God and Man ^Perfon undivided, according to and out of a 11 the three Principles of 
Eternity and Time, according to and out of Body and Soul, with every Property of Man 
and every divine Property ; wept the Serpent s Property which Adam lufted after took 
in and imprinted on himfclf> the fame he did not afiume : But the Ens, underftand the 



2 1 4. . Of Abraham and his Seed. Part II. 

human Ens, whereinto the Devil had (own his Seed, that he muft aflume, and therein 
bruife the Head of tbe Devil, and of the infown Serpent s Ens, and dcjiroy the Pnlon of 
Death, which held the heavenly Ens tout up, and fpring forth afrelh ; as the dry Rod of 
Aaron, which budded and bore green Almonds, was a lively Reprcfentation of this: And 
this is the true Undemanding of the Seed of Abraham and his Bltffing, as he meaneth. 

33. Abraham in the Spirit of Chrill mould be a Bleffing ; for Abrahams Ens and 

Chrift s Ens have blefled all Nations : Underftand the Line of the Covenant, in which the 

prcmifed Word flood in the Aim or Limit of the Covenant, viz. the Spirit of the five 

Vowels, the great Name JEOVA, which God, by the Motion of the Covenant : m Ah* 

tarn s Seed, made to [be] JEHOVA, or JEHOVAH, as an infpiredor inbreathed God, 

Or Tongue who fhould blefs the whole Alphabet of the u Senfes of all Tongues v underftand, the form- 

that express ec j compaded Word, viz. all Nations, Tongues and Speeches ; a Bleffing of the Jews and 

the Senfe of 



34. For he faid, All Nations (hall be blefled in thee, no Nation or People excepted, 
but all, even All, not only the Line of the Covenant, but Adam in his Children : The 
Line of the Covenant mould blcfs the Line ofjaphet and Ham-, for Japbet Jbould dwell 
in Bern s Tent, that is, in Chrift, viz. Japbet mould be received into Sem s Line. 

35. But the grofs earthly Ham (underftand the grofs Flefli) isaccttrfedmHamAadCain, 
yl. a nd mail * not inherit God s Kingdom : Not Ham in Soul and Body is curfed, but the 

Serpent s Man, whofe Figure, according to the outward, Cain and Ham muft reprefent, 
fo that all Properties might be manifeft in an external Figure. 

36. Therefore we admonifh the Jews, that they learn to know their Mejfiab, for the 
Time of their Vifitation is at Hand, wherein they fhall be redeemed from the Captivity 
of their Mifcry, and be made/ra again. 

37. Alfo we admonifh thofe that are ours, that they grant Maty to be the Daughter of 
Abraham, vn&Adam, and Cbnji s Mother as to the Soul, and Adanf* created Image, and 
not according to the Deity, or according to the Ens in the Word of Life which came 
from Heaven i for that was not her Propriety, indeed it flood in her, but [it was] in the 
Word of thcPromifc in the Eye-mark of the Covenant, which was accomplifhed or at 
the Limit [in her.} 

38. But (he is not the Mother which has brought forth or borne God, as the/rtw and 
furks fay that we teach , but dd has brought forth and blefled the fame inker Seed; fte 
in her Seed received the Power of the Holy Ghoft in the Word, and brought forth the 
Creature, which was God and Man. 

39. And it is not the Property of the Deity, which has neither Beginning nor End, 
alfodoes not pofiefs either Time or Place, but it is through all, and in all, from Eternity 
to Eternity , it has only tnanifejlcd itfelf in the Humanity, as the Fire does thoroughly 
heat an Iron, and changes it wholly into Fire-, and yet the Iron remains Iron ftillj fo 
alfo the Man, or the Humanity which Miry brought forth out of her Efience and out of 
God s Eflence in one only Eflence, is to be underftood. 

^o. She brought forth the Humanity, and God the Father has from Eternity brought 
forth the Word which did manifejl itfelf in the Humanity, and filled the Humanity, as 
the Fire does thoroughly heat an Iron, and the Sun illuftrates or fhines through the Wa 
ter or Glafs. 

41. She indeed has brought forth the heavenly Body, but not from the Power of her 
Ens or Seed, but from the Power and Ability of that Ens, which did manifeft itfelf in 
her Seed-, as the Eflence or Being of Eternity manifefted itfelf through Time, and yet 
the Time was not able or capable of receiving the Eflence of Eternity into its own Might, 
but the hflence of Eternity a/umed or took on it the Eflence of Time: As the inward 
Heaven and World has brought forth and aflumed the outward Heaven and World, fo 



Chap. 37* Of Abraham and his Seed. 21 5 

fikewile the Eternity afiumed the Efience that // breathed into Adam, which died or dif- 
aoDeared in the Seed of Mary -, underftand in her own human Seed. 

And this is the great Name of Abraham in Chrift, and the Elfffmg of Abraham, 
wherewith God blefled Abraham and his Children, and not a ftrangc Perfon, as fome er- 
roneoully conceive, who underftand not the three Principles. 

The Perfon was ftrange, but it is become an Indweller in us; the Heaven took 
on it the World, and made the World in it to Heaven, and yet each remained dwelling 
in itfclf viz. the formed Word of the Body, a Creature, in itfelf -, and the unformed 
Word in itfelf; God over all, and-in-all, and through all: Thus alfo we are to underftand 
and confider of the heavenly living Efience, which gave itielf into Adam s and \ Abraham s 
EM as filling All in the Perfon formatively, and without the Perfon at once through al ; 
and with the Word of Fewer as an Habitation or Manfion of the Power alfo through all 
or every where, but not to be comprehended of any Thing; as the Sun s Power and In 
fluence, and the Air, penetrate through all Things, and give Life to every Being; the 
like is to be here underftood. . , 

44 We muft by no Means abolifh the Creature in (Thrift s Perfon, for that which he 
a/Turned both from the Soul and Body of Man, the fame is Creature ; but that which he 
introduced out of the Deity into the Humanity, that is neither Nature nor Creature, yet 
in our Humanity formatively, but immenfe, uncircumfcnbed, not particular; like as 
the Air and Sun-mine is whole or entire, fo likewife it is here; and we are in like Man 
ner to underftand it, as if the Sun-toine did introduce itfelf in fomething into a l-orm, 
and yet was wholly one Thing with the Shine or Light without the Form : Thus lik< 
wife CbriJTs heavenly, divine Ens, which he introduced into our Humanity, is to be un 

C 45 . God did often appear to Abraham* and fpoke. with him as one Man (peaks with ano 
ther: Therefore Keafon fays, How was it done? Did God aflumc the Firm of a Body ? 
God appeared to Abraham in the Ens and EfTence, wherewith he would manifcft himfclt 
in his Seed, z. in Chrift s Perfon, and fpoke from the Word of the Covenant in the 
Limit, in Abraham s Seed, even to the mental Tongue of Abraham, which moved itii 
the Covenant ; and this the /*/?/*/ Spirit in Abraham underftood. 

46. For otberwife Abraham was not able to fee God ; but in the formed Ens ot the 
heavenly Eflcnce Abraham^ able to fee in the Spirit of the Covenant, viz.inihefamt 
Spirit which would manifeft the reprefented Type and Lilcncc in the human Lffencc. 

47. For it is written, that Cod appeared to Abraham in the Form of three Men, and r Gen. xvni. 
iMbim of a Son which Jhould proceed forth out of his Loins, whom Sarah Jhould bear to him, 

upon whom tije Covenant patted: Now- what did the Appearance of thefe/^m Men 
typify ? Nothin^ elfe but the Trinity of the Deity, and the Manifestation of the divine 
formed Word through the three Principles: Therefore the divine Image was reprefented 
^ three Men- - y for IMS a threefold Ens, but one only E/ence, viz. //^Worlds, and yet 
io one another as one, but differenced in three Principles, viz. with the dark wrathful 
Fire- World, and with the holy /^/-and-Love-Fire World, and with the outward injiblt 

World. f , ,. 

48. Out of thefe three Worlds Man was created,, even into an Image of the ; divir 
Manifeftation : Therefore God frewed himfelf to Abraham in the fame hns and iifience, . 
as in the Form of the angelical Mcjfnge, and yet fpoke of himfelf. 

49. For the reprefented Ens, through which God fpoke, was angelical and human; it 
would become human, for Chrift as to the Perfon of the Creature fliould be a I nnce or ; 
an angelical Hierarchy; fo likewife God appeared to Abraham in this hns, LJJcnce, < 
Property, with his own indwelling Voice. 

50. Very exceeding wonderful is the Hiftory. concerning Abraham-, for the Kingdom^ 



216 Of Abraham and his Seed. Part II. 

of Cbrift is therein wholly reprefented, and not only the Kingdom upon the Earth in 
the Time of the four Elements, which alfo is pourtrayed and fet forth under it, but yet 
only as a Pilgrimage, which ihould not be the right Kingdom ; for Abraham muft conti 
nually wander up and down, and alfo his Pofterity, and yet God promifed him the Coun 
try wherein he was a Pilgrim for his Propriety, that he and his Children Ihould fternaHj 
poflefs the fame. 

*.xiij.i4, 51. For fo God faid to Graham, *Lift up thine Eyes, and look from the Place where thn 
15. art, Northward, Southward, Eajiward and IVejlward-, for all the Land whifb thou fteft t 

to tbet will I give it, and to thy Seed for ever : But now they obtained Poflefllon of this 
Land a long Time after, and were firft brought in byjojhua ; m& Abraham and his Grand- 
thildren lived not to obtain it, and they were very ofren driven out from thence j and 
yet God faid he would give it Abraham and his Children for an eternal PofTe/Tion. 

52. But we fee at prelent that they have it not in Pofleffion ; for the Turks have now 
Pofiefiion of it ; and Abraham^ Seed, viz. the Jews, have at prefent neither Land nor 
Principality, but are almoft in all Places only as Captives : But now the Purpofeof God 
muft ftand, his Word muft be true : Abraham in his Seed (hall etermUy polfefs it, for 
eternal is not only temporal. 

53. Therefore alfo God fpoke of the Place, and (hews the fame to Abraham, that he 
might fee it with his Eyes : And even here 4ies the great Myftery ; for Paradife was in 
the World, and Adam loft Paradiie ; but in Abraham*; Seed, viz. in Chrift, Paradife was 
again reftorcd, not according to the mortal Man, but according to the heavenly. 

54. Now we fee at prelent that Cbriftendom has not thefe Lands or Countries in Pof- 
feflion ; and fo likewife the Jews have them not : And now feeing that Abraham (hall 
eternally poflefs them in his Seed, viz. in the holy Seed, we are thereupon to confider 
rightly of the Place of the holy Paradife, as the prophetical Spirit in Ezekiel, and Daniel, 

Rtv. xxi. and in others of them, fignifics and declares, but efpecially in St. John in the Revelation \ 
concerning the holy Jentfalem which comes down from Gcd out of Heaven, as a Bride pre 
pared, and adorned for her Bridegroom-, and in all thus much is fignified, that Chrift in 
Abraham s Seed (hall take in his Kingdom. 

55. For with the Diflblution of the four Elements, when the four Elements mail be 
in equal Weight [or brought into the true Temperature] and the Earth chryftallized like 

Rp. iv. 6. a gldjjj Sea b , as may be feen in the Revelation, then that which was promifed to Abraham 
concerning the eternal Poflcfilon lhall be performed : For Chrift faid, My Kingdom is not 
of this Wcrld : But now the Kingdom of this World was fhewn and promifed to Abraham-, 
therefore we muft thereby underftand the heavenly Kingdom, and even that very Place, 
which was (hewn to Abraham, when Paradife (hall be again made manifcft, and Abraham 
in Chrift fhall appear to the eternal Poflefiion. 

56. For although at preftnt the Turk has it according to the four Elements in Poflef 
fion, yet Abraham in Chrift has it with his Seed in Pofleffion according to Paradife, viz. 
in the Paradifical World : Alrabam is rifen in Chrift, and poflefles his promifed Land in 
his Principle : He is in Paradife, and the Turk in the outward World. 

57. Paradife is in the World; yet not in the third Principle, but in the fecond : The 
one does not confound the other: When Abraham s Children in Chrift part from the 
earthly Body, then they take Pofiffion of this promifed Land according to the fpiritual 
Man, and po(fefs the fame eternally. 

58. And this is that which God fo often faid to Abraham, That he would give him the 
Land for an eternal Po/eJJion; for when he promifed it him, then he commanded him to 
go away from that Place, to fignify, that he did not mean the external Kingdom, but the 
eternal, and fet him forth a Figure in the Stars of Heaven, faying, That even/0 bis Seed 
fault be multiplied and increased \ and as the Stars have a pure clear Body in Com- 

1 parifon 



37 Of Abraham <7/W ^/> /SW^/. 217 

parifon of the earthly Bodies, To likewife the Seed of dbrabam fhould be an heavenly 

eternal one. 

eg. But that Abraham s Children, viz. the 7^j, are at prefent call out from thence, 
zndaiiperfed into the whole World, the Reafun of it is their Blindnrfs and 01>jljnacy y till 
the TtiM of the Gentiles be accompli/bed : They have not known the Lord of Glory, bur 
have rejctled him ; but when they (hall know thcmfclves, they (hall be planted again into 

tie Root. 

60. Not that they are caft out of the Root, but they muft be blind, that their Light 
mioht fliine to the Gentiles, till the Gentiles alfo become blind in this Light of Abralam Note. 
(asindeed they are at prefent really blind) and then the Light of Abraham lliall again rife 

out of its own Root and Stem, and (hine to all Nations : 1 lien Japbet flail dwell in 6V/;/ j 
7V/, and Ifrael (hall be brought together to the open Grace-Fountain of all Nations j 
concerning which all People are as yet blind. 

61. But the Time is near, and the Morning Star has appeared, if any are able to fee : 
But the Babylonical Whore has blindfolded all ; fo that all Nations walk in the Night : 
Her abominable Whoredom is come before the moft High, who will blot out her Shame, . 
which has defiled the Heaven. This thou (halt foon find by Experience, in thy Drunken- 
nefs, fays the Spirit of Wonders from its own Root. 



The Thirty-eighth Chapter. 

V 



A clear Manlfejlatwn of the Beginning of the Heathen s War ? 
How Abraham delivered Lot his Brother s Son : And of the 
Royal Priejt Mclchifedcch of Salem, to whom Abraham gave 
Tithes. 



JHT8* ER E we fee very clearly what the Imaginations, Purpofes, Intentions, Gen. xir. 

ji and Undertakings of Men have been, even from their Youth upward ; 
H ^ - how they have brought themfelves out of the Image of God into half 
J^&g beftial and half devilifh Properties, viz. into Pride, Covetoufnefs, and 
JJ felf-ful Domination ; in like Manner as the Devil defired the fame, and 
*^ therefore was caft out from his Kingdom. 

2. For here the Gentiles, and the Children of Ham at Sodom and Gomorrah, and in the 
whole Reoion thereabouts, did now begin to exercife their domineering Power, among 
whom Abraham was only a Stranger, and dwelt in the Plain of Mamre as in a Wilder- 
nets, where he kept Cattle : But the Gentiles did tear and rend for the Kingdom of this 
World, and for the external Might and Power, driving how one People might rule over 
another, whofe Will and Dominion have continued even to this Day, and have received 
their Beginning from the Heathens, and the Children of Ham, viz. from Babel, from 

the divided Tongues. . . , . 

3. When the Powers of the formed Word, viz. the Properties of Nature, divided 
thcmfelves, and each introduced itfelf into a Selfimnefs, then Strife and Enmity arofe 
among them, for the Center of the Nature of the dark World has obtained his Dorm- 

VOL. III. F f 



1 8 Of the Beginning of the Heathens War. Part II. 

hion in the /<//&# Property of Man : For Men were as dead to the Kingdom of God, ?/V. 
in the Love and Humility, and lived at prefent to the outward Stars and the four Elements. 

4. Alfo the Devil had built his Strong Hold in the Serpent s Ens in Man; therefore 
they fought only after that which made them great and potent in the World: And yet we 
may fee, how the Devil did only fool and ape them in the Wrath of God, fo that they 

Jlew one another, and efteemed temporal Plcafure higher than their Life*, which is the 
greateft Folly under the Sun, that Man mould bring his Life into the Danger of Death, 
for the Sake of poor filly Pride ; whereas yet he knows not whether he (hall hold and 
poflefs that, for which he murders, kills and flays. 

5. And we fee how fo^n the Devil in his Envy and Pride ruled in them; for though 
they had the whole Earth before them to pofiefs, and many Countries and Iflands were 
uninhabited, yet they undertake War^ that fo they might but domineer over one ano 
ther, and rob and plunder one another , thus the Devil, as Man s Enemy, brought them 
into his Pride, that they might ferve him. 

6. It is not in vain that Chrift calls him a Prince of /bis World \ he is a Prince accord 
ing to the Property of the Wrath of the dark World ; in and according to the fame Pro 
perty he rules Man in Body and Soul, in Will and Mind. 

7. For all War and Contention arife out of the Nature and Property of the dark 
World, viz. from the four Elements of the Anger of God, which produce, in the Crea 
ture Pride, Covetoufnefs, Envy, and Anger; tbefe are the four Elements of the dark 
World, wherein the Devils and all evil Creatures live; and from tbefe four Element} 
arifes War. 

8. For although God commanded the People of Ifrael to drive out the Heathen, 
and wage War^ yet the- Command was wholly from the angry zealous God, 172. from the 
Fire s Property ; for the Heathen had ftirred up the Wrath and Indignation which wouki 
devour them: But God, fo far as he is called God, deiircs no War^ yea he c anjiot defirc 
any Thing that is evil or deftrucVive, for he is according to the fecond Principle only 
good, and communicating, and gives himfelf to all Things. 

9. But according to the dark World s Nature he is an angry zealous GcJ, and a ccn- 
fuming Fire, if his Wrath be awakened ; according to this Property he defires to con- 
fume all that moves and enkindles itfelf therein : And from this Property, God com 
manded Ifrael to fight, and fmite the Heathen ; for his Anger was fet on Fire in them, 
and they were as Wood cad into the Fire, which the Fire defires to confume. 

10. Therefore the Wrath of God commanded one Natiori to flay another, that it might 
even out of his Wrath be taken away; otherwife the Fire of his Avger would have en 
kindled itfelf, as happened to the five Kingdoms of Sodom and Gomorrah : Thus the 
Wrath of God fatiated itfelf in the Life of the Wicked, which it devoured into itfelf, 
in that they flew one another. 

n. As it yet now fo comes to pafs, that oftentimes Men cry to God to give them 
Sutccfs and Viftory againft their Enemies, that they might murder them ; but God gives 
them Jiot Viftory therein, but the Sword of his Anger, which they awaken with their 
Prayer s fierce Defires and Will: Were they true Men, and Children of God, they would 
**ed no War, for the holy Spirit does not wage War, but he only loves and gives ; bur 
according to the Property of the Anger he confumeth all Ungodiinefs and wicked Do 
ings, and is thereby more blo-.vn and itirred up in Indignation. 

1.2. Fur the more a Man adds Wood to the Fire, and Airs it, thf more it elevates and 
enflames itfelf till it devours whatsoever it can reach-, the like alfo is to beunderftocd 
concerning the Zexl of God : This enkindled Anger-Zeal of God was fet on Fire in Adam, 
ami it devoured his Image of the holy World, and paflcd/WB Ad.n upon all Men. 

13. For they which were in the Line of the Covenant had the*;/ 



Chap. 38. Of the Beginning of, the Hcatheris JVar. 219 

to the firft Principle* t/z. according to the Soul and Body, alfo in them; the one not 
better than the other ; the Serpent s Ens lay as well in Abraham, and his Children, ac- 
corclin " to the enkindled Soul, and according to the grofs beftial Property of the Mortal, 
as in the Gtntiles ; except the Ijne of Chrift in them, which was not the finful Man s 
Self-hood, bur ic flood in Goa*s Tower ; as the Heaven (lands in the World, and yet the 
one is not the other; and as the Heaven Jiands in Hell, and Hell in Heaven, and ycc the 
one does neither confound or comprehend the other ; or as the Night is in tie Day, and 
the Day in the Night; or as the Light of Nature dwells and fhines in theDarknels. 

14. Thus we are to underftand, how the Children of the Saints have waged War 
a^ainft the Crew of wicked Men, and drove them out, viz. in the singer s Property, 
which managed its Sword by them, to dellroy the Heathen and the Generation of Ham ; 

for c Abraham- went out with Us in-bck Hcufe and People, (igainft tbc Hcatbfn f jubo bad carried Gen. xiv. 14 
away Let bis Brother s Son captive, and be fmote the Heathen, and delrcered his Brother. * l6 
This was done in the Zeal of God, which thus delivered his Children through the Might 
of his Anger; for what conduces to the Wicked for Dejirutlion t the fame conduces to 
the holy Men for Life and Deliverance. 

15. But that thofe who will be called Chriftians (who ought in and with Chrift to be 
dead to the Anger and Wrath of God in Chrift s Death) wage War, they do it not as 
Ckrijlians, but as Heathens: No Chriftian wars; for if he be a Chriftun, then he is dead 
in and with Chrift s Death to the four Elements of God s Anger in Self, and born a new 
Man in Chrift s Spirit of Love, who lives in Rightcoufnefs, in Love, and Patience, and 
lives not to himfelf, but to God in Chrift. 

1 6. For a true Chriftian leads bis Ccnverfation and Will in Heaven, in the Life and 
Spirit of Chrift ; as St. Paul fays, Our Converfation is in Heaven : But when the Chriftians 
wage War, they do it from the healbenijb Property, and not from Chrift s Property ; for 
aChriftiqn is not of this World; his Kingdom is in Heaven ; and he is dead in Chrift 
to the World, according to the new fpiritual Man in him: The Heathen-Man, viz. the 
fa j .f-dcvilifi Man (who has his Kingdom in this World, who never has Room enough 
upon the Earth, but lives in the four Elements of God s Anger, viz. in Pride, Cove- 
toufncfs, Envy, and Wrath) the fame defires in the Chriftians to war, fight, and flay. 

17. Saint Paul fays, d Give your Members to be Weapons of Right ecufnefs : For why do*R*m.y\. 13 
Men figbt ? For the Kingdom of this World : And yet as Chrift laid, e His Kingdom was J am " iy - 1; 
net cftbis World; fo alfo his Children s Kingdom in him is not of this World : Now then e >** xvllit 
if we give up our Body and Soul for Weapons of God s Anger, and frek only thereby 3 

&//" [Inrerefts, Liberties, and Privileges of Mammon,] and flay one another for the King 
dom of this World ; I think we are herein Chriftians indeed in the Mcutb, but the Heart 
and Soul is an Heathen, and not born out of Chrift s Spirit. 

1 8. When Abraham had fmote the Heathen, be defied nothing cf tie Goods which be 
took, but reftcred to the King of Sedan what the Heathen had taken from Urn, and was only 
zealous in the Lord; he did not fight for Country and Kingdom, but to deliver his Bro 
ther Let: This was a true Zeal, which the Lord drove in him ; he did noc ftand up 
and fight for Country, or City, and though he obtained it, he defired it not, but went 
again to his own Place. 

19. And here the Spirit in Mofes fpeaks very wonderfully, and fay?, thttwfan Abra 
ham relumed from the Slaughter, the King cf Sodom met him ; and Melcbifedecb King of Sa 
lem brought forth Bread and Wine, who was a Priejt cf ike moft High Gcd, Pofitffcr cf Hea 
ven and Earth, and blefed Abraham, and Abraham gave him Titles : And though we find 
almoft nothing elfewhere in the holy Scripture of this Priejlbcod, yet the fame v/as really 
in the Figure of Chrift; for the Spirit fays in another Place of Chrift, that be was an 
Higb-PrieJl cf tbs Order of Mdcbifcdecb. 

F f 2 



1 8 Of tie Beginning of the Heathen s War. Part II. 

hion in the fallen Property of Man : For Men were as dead to the Kingdom of God, r/>. 
in the Love and Humility, and lived at prefent to the outward Stars and the four Elements. 

4. Alfo the Devil had built his Strong Hold in the Serpent s Ens in Man; therefore 
they fought only after that which made them great and potent in the World : And yet we 
may fee, how the Devil did only fool and npe them in the Wrath of God, fo that they 

Jl:w one another, and efteemed temporal Pleajure higher than their Life ; which is the 
greateft Folly under the Sun, that Man fhould bring his Life into the Danger of Death, 
for the Sake of poor filly Pride \ whereas yet he knows not whether he fhall hold an.d 
pofiefs that, for which he murders, kills and flays. 

5. And we fee how fesn the Devil in his Envy and Pride ruled in them; for though 
they had the whole Earth before them to pofiefs, and many Countries and Iflands were 
uninhabited, yet they undertake If^ar^ that fo they might but domineer over one ano 
ther, and rob and plunder one another ; thus the Devil, as Man s Enemy, brought them 
into his Pride, that they might ferve him. 

6. It is not in vain that Chrift calls him a Prince of this Wcrli\ he is a Prince accord 
ing to the Property of the Wrath of the dark World ; in and according to the fame Pro 
perty he rules Man in Body and Soul, in Will and Mind. 

7. For all War and Contention arife out of the Nature and Property of the dark 
World, viz. from the four Elements of the Anger of God, which produce, in the Crea 
ture Pride, Covetoufnefs, Envy, and Anger ; tbefe are the four Elements of the dark 
World, wherein the Devils and all evil Creatures live; and from ibefe four Element} 
arifes War. 

8. For although Cod commanded the People of Ifrael to drive out the Heathen, 
and wage War, yet the Command was wholly from the angry zealous God, viz. from the 
Fire s Property ; for the Heathen had ftirred up the Wrath and Indignation which would 
devour them: But God, fo far as he is called God, ddires no War^ yea he ciujiot defire 
any Thing that is evil or deftrudHve, for he is according to the fecond Principle only 
gcod t and communicating, and gives himfelf to all Things. 

9. But according to the dark World s Nature he is an angry zeclctts GcJ, and a ecu- 
fuming Fire t if his Wrath be awakened ; according to this Property he defires to con- 
fume all that moves and enkindles itfelf therein: And from this Property, God com 
manded Ifrael to fight, and fmite the Heathen ; for his Anger was fet on Fire in them, 
and they were as Wood cad into the Fire, which the Fire defires to confume. 

10. Therefore the Wrath of God commanded one Nation" to fiay another, that it mi^ht 
even out of his Wrath be taken away, otherwife the Fire of bis Anger would have en 
kindled it (elf, as happened to the jive Kingdoms of Sodom and Gomorrah: Thus the 
Wrath of God fatiated itlelf in the Life of the Wicked, which it devoured into itfelf, 
in that they flew one another. 

n. As it yet now fo comes to pafs, that oftentimes Men cry to God to ive them 
Succcfs and Victory a^ainft their Enemies, that they might murder them ; but God gives 
them not Victory therein, but the Sv\ord of his Anger, which they awaken with their 
Prayer s fierce Defires and Will: Were they true Men, and Children of God, they would 
n r ed no War, for the holy Spirit does not wage War, but he only loves and gives ; but 
according to the Property of the Anger he confumcth all Ungodiintfs and wicked Do 
ings, and is thereby more blo-.vn and itirred up in Indignation. 

1.2. For the msre a Man adds Wood to the Fire, and ftirs it, thr more it elevates and 
enflames itfelf till it devours whatfoever it can reach-, the like al/o is to be underftocd 
concerning the Ztxl of God : This enkindled Anger-Zeal of God was fet on Fire in Adam, 
and it devoured his Image of- the holy World, and pa(Ted/;w Aim upw all Men. 

13. For they which were in the Line of the Covenant had the tnkind.ed Zea /..according 



Chap* 38- Of the Beginning of tie Heathen s. War. 219 

to the firft Principle, viz. according to the Soul and Body, alfo in them; the one not 
b-ttcr than the oiher -, the Serpent s Ens lay as well in Abraham, and his Children, ac- 
cordin" to the enkindled Soul, and according to the grofs beftial Property of the Mortal, 
as in the Gtntiles ; except the Line of Chrill in them, which was not tiie finful Man s 
S-lf-hood, but it flood in God s Tower ; as the Heaven (lands in the World, and yet the 
one is not the other ; and as the Heaven Jiands in Hell, and Hell in Heaven, and yet the 
one does neither confound or comprehend the other -, or as the Night is in the Day, and 
the Day in the Night j or as the Light of Nature dwells and mines in theDarknels. 

14. Thus we are to underftand, how the Children of the Saints have waged War 
a-rainft the Crew of wicked Men, and drove them out, viz. in the Anger s Property, 
tthicri managed its Sword by them, to deftroy the Heathen and the Generation of Ham ; 
fa< Abraham- went out with bis whole Hcufe and People, egainft the Heathen who had carried CM. xiv.i 4 , 
away Lot his Brother s Son captive, and be fmote the Heathen, and delivered his Brother. 5 ! 
This was done in the Zeal of God, which thus delivered his Children through the Might 
of his Anger ; for what conduces to the Wicked for DeJlrufJion, the fame conduces to 
the holy Men for Life and Deliverance. 

ic But that thofe who will be called Chriftians (who ought in and with Chrilt to be 
dead to the Anger and Wrath of God in Chrift s Death) wage War, they do it not as 
Cbrilliansy but as Heathens: No Chriftian wars-, for if he be a Chnftian, then hehdead 
in and with Chrift s Death to the four Elements of God s Anger in Self, and born a new 
Man in Chrift s Spirit of Love, who lives in Righteoufnefs, in Love, and Patience, and 
lives not to himfdf, but to God in Chrift. 

1 6. For a true Chriilian leads his Convention and Will in Heaven, in the Life and 
Spirit of Chrift j as Sr. Paul fays, Our Convocation is in Heaven : But when the Chriftians 
wae War, they do it from the bcalbenifi Property, and not from Chrift s Property 5 for 
aCliriftUn is not of this World ; his Kingdom is in Heaven ; and he is dead in Chrift 
to the World, according to the new fpiritual Man in him : The Heathen-Man, viz. the 
hlf-deviUJb Man (who has his Kingdom -in this World, who never has Room enough 
upon the Earth, but lives in the four Elements of God s Anger, viz. in Pride, Cove- 
toufnefs, Envy, and Wrath) the fame defires in the Chriftians to war, fight, and Hay. 

17. Saint Paul fays, A Give your Members to be Weapons of Righteoufnefs : For why do ****.. p. 
Men firht ? For the Kingdom of this World : And yet as Chrift laid, His Kingdom was J am " 

not of this World ; fo alfo his Children s Kingdom in him is not of this World : Now then < >** * 
if we give up our Body and Son) for Weapons of God s Anger, and feck nly thereby* 
Self flnterefts, Liberties, and Privileges of Mammon,] and flay one another for the King 
dom of this World ; I think we are herein Chriftians indeed in the Mouth, but the Heart 
and Soul is an Heathen, and not born out of Chrift s Spirit. 

1 8. When Abraham had fmote the Heathen, be dejlred nothing of the Goods which he 
took, but rejlcred to the King of Sodom what the Heathen had taken from him, and was only 
zealous in the Lord-, he did not fight for Country and Kingdom, but to deliver his Bro 
ther L*/: This was a true Zeal, which the Lord drove in him j he did not ftand up 
and fight for Country, or City, and though he obtained it, he defired it not, but went 
again to his own Place. 

19. And here the Spirit in Mojes fpeaks very wonderfully, and fays, that when Abra 
ham returned from the Slater, the King of Sodom met him ; and Melcbifedecb King of Sa 
lem brought forth Bread and Wine, who was a Pricjl of th~e moft High God, Po/eJJor of Hea 
ven and Earth, and blefftd Abraham, and Abraham gave him Tithes : And though we find 
almoft nothing elfewhere in the holy Scripture of ibis Prie/lhood, yet the fame was really 
in the Figure of Chrift; for the Spirit fays in another Place of Chrift, that be was an 
Higb-Priejl cf the Order of Melcbifedech. 

Jr I 2 



220 Of the Beginning of tie Heathens War. Part II, 

* < i , 

20. Thus the Spirit of* Cod docs very fccretly and myftically reprefent the Figure of 
, Chrift by Melchifedecb, and calls him a King of Salem, and a Pried of the moil High God 
viz. a Prieft of Salvation, and tbe holy Unflion, as it intimates in the fenfual Tongue- 
that is, Chrift has bleflcd Abraham, and brought him forth Bread and Wine, viz. Lis 
Fkjb and Wood, and is the High-Pried before God, that makes Atonement for Abraham 
and his Children. 

2i For sfbrabam had managed the Sivcrd of God s Anger againft the Heathen ; now 
came Mtkbifedtcb, and Melted Abraham again, left the Sword of the Turba mould lay 
hold on him ; and he gave him forth Bread and Wine, that is the heavenly Ens y which 
he would introduce into Abraham s Seed, and change it into Flefli and Blood j and here 
he appeaftd the Father s Anger in the Covenant, as in the Type. 

22. For this Prieft with Abraham is really to be underftood in a fpirilxal Manner; for 
though Abraham might have externally a Prieft after the fame Manner with him, under 
the Figure of Chrift, yet Mofes fays, be. was a Prieft of God \ and f aid to Abraham, Blejjd 
flrt thou, Abraham, of tbe moft High, who poflejjes Heaven and Earth, who has fhut up 
thine Enemies into thy Hands : Here is none other to be underftood but Chrift, \vho 
very often appeared to Abraham in the Figure, and blefied him always ; for the Spirit in 
Mofes calls him alfo a King of Salem, which is nothing elfe, but a King of Salvation. 

23. And Abraham gave Lim Tithes : Indeed he might have fuch a prieftly Order with 
him, to whom he gave Tithes : But this King and Prieft was he of whom he preached, 
to whom Abraham gave Tithes, viz. the tenth Property of the human Properties of the 
fiery Tongue of the Soul ; and the Prieft gave his Bread and Wine, and his Elejjlng there 
into; viz. the Love-Fire, the Tincture of the Light, together with the heavenly Sub- 
fantialiiy, that fo Abraham might receive the Light s Tincture into the Soul s fiery Tinc 
ture, and become again a compleat Image of God, which was feperated in Adam with the 
Woman : Therefore Chrift, viz, the I fa man s Tincture, gave him again the Light s Ens, 
that fo the Male and Female Property might become one Image or Perfon : This the Spi 
rit does here fignify in Mofes, under the Royal Prisft of Salem. 

. 24, For Efdras, when he dictated the loft Bible, in the Knowledge of the Spirit of 

die- God, to his Scribes, faw this very well ; and therefore the Holy Spirit does fo fet it 
e wa*^ own : ^ nc * wc ^ ce ver ^ cxa ^ty * 1OW Efl ra * wrote the Hiftories of Abraham in the/7- 
Joft. fun cf tbe Spirit ; for the whole Hiftory of Abraham is delineated under Chrift s Perfon, 

2 Efdrat xiv. and is an Image or Type of Chrift. 

25. Abraham faw in the Spirit this Prieft of Salem ; and when Abraham offered Sacrifice, 
then this Prieft was in the Offering, and offered to God ; for he was to make Recon 
ciliation for the World with an Offering , therefore he was a Prieft of God. 

26. He brought Abraham s Will-Offering, viz. his Prayer and Defire in Faith, inro 
the holy EHJ of God, and in the fame /, viz. in the divine Efientiality, heavenly 
Bread and Wine was brought to Abraham s Soul, that it might eat at God s Table, till 
this Prieft became Abraham, that is, did m-anifeft himfelf in /ibraham with [he heavenly 
Corporeity, viz. with the Soul s Food in the right Bread and Wine. 




Chap. 39^ How God appeared to Abraham, &c. 221 

: j . f. .- ; 

The Thirty-ninth Chapter. 

,10 GW appeared to Abraham in a Fifion, and eftablified the Co 
venant with htm in his Seed ; and how Abraham s Faiih laid hold 
of the Covenant, which God accounted to him for Righteoufnefs ; 
and how God commanded him to offer Sacrifice, and what is there 
by to be underftood. 

OSES fays, f After thefe Things it came to pnfs, that the Word of the r Ccn . xv , 
Lord came to Abraham in a Vifion ; and faid, Fear not Abram, lam thy 17- 
Shield, and exceeding great Reward ; but Abram faid, Lord God, what 
wilt thou give me, feeing I go childlefs ; and the Steward of my Houfe is 
this Eliezer of Damafcus. And Abraham faid further, To me thou haft 

-A. ~s. &v* n Seed i and lo ! tbis Son f y Servanf wil1 be mine Heir : A 

behold the Lord faid unto him, He Jhall not be thine Heir j but he that 
(ball come forth out of t hi fie own Bowels Jhall be thine Heir; and he commanded him to g* 
fcrtb and faid, Look towards the Heaven, and number the Stars : Can/I thou number them ? 
And he faid to him, fo Jhall thy Seed be. Abraham believed God, and that was counted to him 
for Rivbtecufnefs. f . . 

2. In this Portion of Scripture lies the. Root of the Chriflian Fattb^ for God faid to 
Abraham, that he was his Shield and Reward, that he would give him the Seed out of 
Us Loins: God would be Abraham s Reward, and give him a Son of his own, whole 
Seed (hould be as the Stars in Heaven, which are innumerable; and his Steward s Son 
(hould not be Heir, viz. the animal human Seed full of the Serpent s Ens (hall not in 
herit but God s Reward, God s Ens. He would give in his Reward into his Seed, viz. 
into the Power of his Loins, which mould be a Seed like to the Stars of Heaven ; he 
looked upon the Seed in the Covenant, viz. Upon the eternal Kingdom, which mould be 
as the Stars in Heaven, fo pure, bright, clear, and innumerable : And this Abraham 
li irjed and it was accounted to him for Righteoufnefs. . . 

2 Believin* here is this, viz. he received and laid hold of the Word ; he took it into 
K*D~ftre viz. into the human Ens ; the Aim in the Covenant in the formed compounded 
Word, viz. m Abraham s Nature and Property, received the fptaking Word of God, viz. 
the Promife ; and both thefe were formed into one ; and in this one Abraham s Faith was 
r;*bt- t for God counted the Word, which Abraham received into his Faith s Defire, to 
hfm for Rirbtecufnefs, for Propriety, and Jujiifcation. 

4. For this received Word which was thus taken in, juftified the creaturely Word, 
r/z the expreffed, created Word -, underftand that Word which had formed itfelf in the 
tumn Property, and brought itfelf into a Creature, and put itfelf forth out of the three 
Principles into an Image-, in which Image the Self-will had, through Defire and Lull, 
tlnated itfelf with the dark World s Property, viz. in the Fire of God s Anger, and in 
troduced itfelf into an earthly Gro/nefs , into which grofs Image the Devil allo had intro 
duced, by the Serpent, his Ens, Will, and Defire. 

5. Now the living cternal-fpeaking holy Word carr.e forth, out of the Light s and di 
vine Love s Property, to help this Ens, this compared Word, and .created Image, and 
became its Rtward \ this fame Abraham s natural Word and Power received into itfcU j 



* 

222 How God appeared to Abraham, and ..Part II. 

and this fame Word of God taken in, and fixed in the Dcfire, jujlifed Abraham s cor- 
rutted Word ; it was his Rigbtcoufaefs : The lame dcftroyed the Anger, and ruined the 
Devil s Defirc and Will ; underftand in Man s Ens, viz. in the formed Word this was 

6. For there is no Faitb without God s Word and Power , therefore Abraham did now 
take* God s Power and Promife into his Ens in him, and formed or conceived the frme 
into a Subjlance of his Spirit ; this was the Faitb of J unification, that God s Word, and 
the human Will and Defire, came into one fpiricual Subjlance: Thus God accounted the re 
ceived or infpoken apprehended Word to Abraham tor Rightcoufncfs, viz. tor Pro- 
priety And this is the Ground and Root of Faith, that he took in or imprinted God s 
Promifeinto his Dcfire, as his very own, and let not the fame pafs from him in Doubt: 
As Jacob did who took the Word of Promife into him, and faid, / will not let tbee g 
fill tbou doft blefs mi, and wrejlled the whole Ni^ht with the Word of Power, till be &. 
tained Vittory ; fo that the promifcd Word gave in itfclf to him, for Propriety* viz. to a 
Bleffitt?, or a great Reward, as here in Abraham. 

7. Thus underftand us very accurately : The incorporated Word of the 
Paradife, which God promifed to Adam concerning the Bruifer of the Serpent s Head, 
did here at prefent ivrejlle through Jacob s farmed Word of the human Property, with 
the new promifcd Word, viz. with the living Word, which did at prefent move itlclr 
in him, and would that the corrupt human Ens might be blefled with God s Love, 
that the Wound might bebealed; and it did long and pant after the fulfilh ng of the 
Covenant, that God would be pleated forthwith to introduce the holy Ens ^ of his hea 
venly Efientiality into Man s Efience, that Chrift might be born out of God s and Man s 
Efience . Therefore let Chriftendom know, that Faith is not only an Hiftory or Know- 
ledge, [but a real Subjlance.} 

8. Faitb is nothing elie but the uniting of one s Will to God, and the receiving of 
God s Word and Power into the Will, that fo both thefe, viz. God s Will and Mar* 
Will, become both one Subftance and Efience -, that the human Will be even Gods 
Will ; and then Cbrijl in bis Sufferings, Death, and Refurretlion, is accounted to his own 

W. Chrift. Humanity for Righteoufnefs j fo that Man becomes * Cbrijlus, or the Anointed ; un 
derftand according to the fpiritual M*n : And thus we put en Cbrijl in Abraham s Faith, 
andareTwi^s, Shoots, and Branches in his Vine, and the Temple of God: He that teaches 
and believed otherwife, is yet in the compacted, uncontrite, or uncloven Tongue of 
Unbelief, in the Whoredom of Babylon. 

o. This is the true real Ground of our Chriftian Faith, that as Abraham put on CImi 
in the Faith, fo we alfo at prtfent receive, and in our heavenly Part of the Humanity put 
on Chrift in his Humanity, according to the heavenly World s Effcnce, in the 
FJefh and Blood which Melchifedech reprefcnted and brought to Abraham in the heavenly 
Bread and Wine, viz. in the Type thereof; yea wholly receive it into our Ens of 
heavenly World s lifience, which died in Adam, and became alive therein, and arife fr< 
Death in Chrift, a.nd dwell very eflentially with our fpiricual Man in him : And tben bt 
is our own Righteoufnefs, we in him, and he in us, only one Cbrijl, one God, one Faitb, om 
free in the Paradife of God, in the Stem, which is God, and in the Power and Virtue 
thereof which is Chrift, and in the Branches of the Tree which are we Chriftians, wboly 
one free, not two : We underftand not herein the grofs beftial Man full of the Serpent 
>&* TJ. Ens, b wbicbjball not inherit the Kingdom of God, but the true Man, which God crcate 
i Cor. xv. 50. j n his Image. . 

10. Let Maftcr Sophifter or Wijeling of Babel look us right in the Face, and 
Spirit s Child we are : We underftand not the Beajt, but the Man Chrift, .which. died in 
Adam, which v/as again regenerated out of Abraham s Seed, and deprived Death oj tn 



Chap. 39. confirmed the Covenant with him. 223 



f/, and dcftroytd Hell in Man, andjlew the Death in us, and rofe zgzm from Death t 
lives for ever: The fame we mean by a right Chriftian, and noc Calves, and Oxen, 
Adders, Serpents, Toads, and the like, who would with their Beafts of Vanity 
be "outwardly adopted and regenerate Children of God * no fab Beajl comes into Fleaven, 
only and none elle but a Cbrijl* viz. a Child of Chrift, which is born of Chrift s Flefti 
and Blood : Without are Dogs. 

ij. Therefore let it be told thee, O Babel* thou ridcjl upon the Dragon of thy own con 
trived, half devilifh, and half beftial Tongue in thy own Words and Will, and haft not 
Abraham s Faith, r/z. in the received and formed Word, which became Man : But thou 
brjultjl with the Dogs, and yet woukk-ft with thy fnarling, jeering, contentious Dogs- 
Will, in a ftrange Child, be Abraham s Heir. 

12. But God faid to Abraham* Thy Servant s Child Jbs.tt not be thy Heir* but he that is 
hgotten out of tfjy Loins : He that is born of the Faith of Righteoufnefs, he fhall be 
God s Hc-ir, and not the Son of the Bond-woman* viz. the Ilrange introduced grofs bef- 
lial Serpent s Ens. 

13. And God fafd to Abraham* * I am the Lord thct hath brought thee cue cfUR of the* Gen. xr. 
CbrJdees to give thee this Land to inherit it. But Abraham faid* Lord God* whereby Jhall /? l3 - 
kr.yiv that I foall pojjffs the fame ? And he faid unto him* I ake me an Heifer of three Tears 

tld* and a Sbt-Goat of three Tears old* and a Ram cf three Tears old* and a Turtle-Dove^ 
er.d aycung Pigeon: And he took all thefe* and di-cided them in the midft* and laid each Piece 
cm figainft another* but the Birds be divided nst. And when the Fowls came down upon the 
Carcfas* Abraham drove them away * and when the Sun was dowv* a deep Sleep fell upon 
Abraham* and lo ! an Horror of great Darknefs fell upon him : And he faid to Abraham* 
Knew this cf a Certainty* thai thy Seed fiall be a Stranger in a Land that is not theirs * and 
tbtyjball be compelled to ferve* and be affii fled four hundred Tears , lut I will judge the Na 
tion whew they inuft ferve ; and afterwards I will bring them cut with great Sulftance ; And 
tbmfhalt-go to thy Fathers in Peace* and be buried in a good old /Ige * but in the fourth Ge- 
v.raticn they Jbail come hither again-* for the Iniquity of the Amorites is not yet full. Now 
vben the Sun was gone down* and it was dark* behold a fmoaking Furnace* and a Fire-flame 
fjfid batten the Pieces. Here the right Figure of Chrift s Offering for the Humanity 
is reprefented ; and allb his Suffering and Death, his Perfecution; and zlfo his Victory is 
delineated herein ; and likewife the Man of Sin and Vanity, intimating how he muft^/V 
ty bis Meafure - t and whereunto each is appointed* 

14. God gave Abraham the Sign how it mould go with his Seed, in \\\ & Abraham faid, 
Lord God ! whereby faall I know that I fiall poffefs the fame? Then God fet the Figure of 
the Seed before*him (for he had comprehended it in his Faith, which was made his 
Righteoufncfs) and fhewed it him in a Figure, for the Ojfering fignifies the Offering of 
Chrift; the three Sorts of Beafts, viz. the Heifer* She-Goat* and Ram* each three Years 
old, denote the Part of the outward Humanity of the Time, viz. out of the Limits of 
the Earth. 

15. But that they muft be tbre? Tears old* denotes the whole outward threefold Man, 
of the Sulphur* Mercury* and Salt* viz. the three Properties of the three Principles, which 
lie in the Farth in -one EfTence or Subftance. 

16. And that Abraham divided thefe three Beafts, and laid one right overagainft the 
other, fignifies the twcfoid Limus of the Earth, viz. the grofs Property out of the dark 
World s Properly, and then fecondly, the Limus out of the heavenly World s Pro 
perty, which lies in one Compa&ion in the Earth, whence Man was created as to the 
Body. 

17. But that Abraham divided them, fignifies that the Groflhefs, which Adam s DC/J re 
introduced, muft by" Death be federated from the Ptirenefs of the Flumanity, and one 

5 



2.24. ffow God appeared to Abraham, and Part II. 

muft lie right cppojite to the other, and be divided from one another, each into its Pro- 
perty, as Light and Darknefi are divided, and yet are near one another. 

1 8. The Turtle-Dove denotes the poor Soul captivated in this beftial Property ; and the 
young Pigeon fignifies the inward difappeartd Humanity of the poor Soul, which (hall be 
come young again in the Offering, viz. a new Birth. 

19. But that the two Doves were not divided, but offered whole, fignifies that nothing 
/hall be taken from the Soul, and from the inward Man of the heavenly Limus, they 
fliall remain whole and entire in their Subftance, and be offered whole to the angry Fire 
of God in Chrift, and be brought quite through the Fire of Anger, through Death^vtz. 
through the great Darknefs and Horror of Death and" lleU y as this was the Figure 
thereof. 

20. When Abraham had fet forth his OiTerinpr, he fell into a deep Sleep, and Horror 
and great Darknefs did encompafs him : The Sleep fignifies the Death of Chrift, and the 
Horror the Wrath of God, viz. the Abyfs of Hell, and the Darknefs the dark World; 
into this the IVord^ which had given in itfelf into Abraham s Faith, to be a Seed of the 
Children of God, mould enter with the Offering in the whole Humanity, both with Soul 
and Body, and refign itfclf up wholly to the Anger of the Father to be devoured. 

2 1. And the enkindling of the Fire, which palled between the Pieces^ was now the holy 
Fire of God, which came forth out of the holy Burning, viz. .out of the Love -flaming 
Word, which gave in itfelf to Abraham s Faith, in the Humanity of Chrift in Soul and 
Body, when he rtood in the Father s Anger, in the Death and Darknefs in Hell, and 
caft the Humanity in Soul and Body to the Anger, and changed the Anger into Love- 

.Fire ; for the Wrath of the Father according to the eternal Nature of the dark World, 
which was enkindled in the Humanity, muft in the Humanity receive fuch an holy ;, 
wherein the Anger might in its Fire be changed into a Light or Love-Fire. 

22. This holy Ens in the Word of FYith muft enter into the great Horror of God s 
Anger; for the Soul flood therein eflentially in its Property, it is out of the Father s 
Fire-Property (out of his Strength and Omnipotence) viz. out of the firft Principle ; and 
here the fecond Principle, viz. the Love-Fire, came to help it : Therefore it muft enter 
again into its own Root, from whence it came to be a Creature, and be tinctured in the 
Power of the Love-Fire, in the divine Light, and be changed into an excellent, pure^- 
vine Gold ; of which this Offering was a Type. 

23. And that the Fowls fell upon the CarcafTes, which Abraham drove away, fignifies 
the hungry Pflence of the wrathful Property of the Anger of God in Man, which hun 
gered after the Humanity, and would devour the fame into itfelf, but the Word in Abrar 
barn s Faith drove away the Devourer from thence ; it mould not be devoured, but be 
offered, that fo one Effence might enter into another, and overpower the other. 

24. The Offering of Chrift (viz. the Flumanity of Chrift) did indeed give itfelf wholly 
as an Offering or Sacrifice into the Father s Anger, into his Fire s Eflence ; but the Love- 
Spirit of God hindered the wrathful Eficnce of the Fire, fo that the Fire could not devour 
the Humanity of Chrift j it took only the Self-will of the Humanity, and brought it 
again into the firft universal entire Will, out of which Man s Will was given him, which 
had corrupted him, and brought him to Self-hood: Here it was again introduced into 
the Father s Will, viz. into the firft Root ; for fo alfo Chrift faid, when he in this Con- 

2. dition or Trial on the Mount of Olives did fweat blood, Father, thy Will, not fiy 
Will be dene. 

\ 25. The divided Word of Man s Property, which had turned itfelf away from the 
univerfal Perfection, viz. from the ONE into a Self-hood, muft enter again into the 
*ALL t and be tried, purged, and purified through the I^ire of God, and live and move 
jn the one, viz. in the Father s only Will. 

26. TV 



Chap. 39 confirmed the Covenant with him. 22$ 

26. The Figure of the Servitude in Egypt fignifies, that Chrift in his Members fhould 
, on ly a Pilgrim and Stranger in this World, and that the outward Man, which is of 
his World s Eflcnce, fhould be fubjeft to the Dominion and Power of this World s Hf- 
fcnce, and be plagued, and always accounted only as a Carpenter s Axe, whereby Men 

"U For a Cbrijlian Man is even as God s Hatchet, wherewith God builds his Houfe 
for an Habitation, both as to the holy Children, and alfo as to the Jacked; they muft 
fob build ; inwardly from God s Spirit they build God s Temple, and outwardly with 
their Hands they muft be in Servitude; for the outward Kingdom wherein they dwell 
is not theirs, but the Heathen s, which have their Heaven therein, and work therein m 

28. And it* was very fully and myftically told to Abraham, that he fhould be fubject 
to Servitude in his Children, till the Iniquity of the Amorites was full ; fo that herein we 
f-e very clearly how God s Children muft ferve the Amorites, viz. the Gentiles, till they 
alfo obtain their Inheritance in the Wrath of God, and wholly accomplifh their Works 
alfo in the Anger of God, for a Building of the dark World : For God faid, They 
frould ferve the Egyptians, and have only Plagues for their Reward, till they had accom- 
pliflied and filled up their Meafure : Thus the Wicked muft wholly finifh their Works ; ^ 
and the Children of God muft be embroiled alfo in Servitude with them. Kott, 

29. Therefore, dear Children of God ! though you oftentimes muft ferve wicked Lords 
and People, and be accounted as Bond-Slaves, as it yet at prefent fo falls out, yet think 
that you aifo ferve God therein: For as you in your Hearts and Mouths build God s 
Kingdom to your Pofleffion, fo you muft likewife with your Hands help your Majlers to 
build their hellifhSeat; for you are God s Inftruments, fit enough for all Kind of Struc 
ture; you muft net do it from your Choice and Good-liking-, but from the Command of 
C;Jyou muft do it. 

30. For in that the Potent compel the Poor, and force them into Servitude and Slavery, 
that he does from his God, viz. from the Kingdom of Nature, from the Stars, and from 
Mf-boed, wherein he builds up the Houfe of his Wonders to the Kingdom of Nature , 
this is his Office whereto his God ufes him ; and it is alfo a great Wonder before the Eter 
nity: But it arifes from the divided Tongue, where the Properties entered into Self 
hood, each in itfelf; over which die Strongest domineer ; to all thefe, viz. to the King 
dom of Nature, the earthly Man, I mean the outward Man, muft bc/uly tfi, otherwife 

he refills the Kingdom of Nature, viz. the formed Word. Mtti 

31. Now it does not belong to the Children of God to refift or oppofe, lutto do all 
hr God s Sake, whereto only God will ufe them ; they muft think that they, in this World 
and in the Eternity, are God s Servants, will ferve him in his Order, [or Ordinance.] 

32. We do not hereby judge or condemn the worldly Magiflracy and Order ; but we 
fhew the Ground of all Myfteries : Dominion or Rule rifes out of the 1 

lure, and may indeed enter into God s Kingdom, if it manages its Authority ^ I ower 
as a Servant of God in the Kingdom of Nature, and not as a ftlf-willed God who will 
do what he pleafes : If Rulers acknowledge and behave thcmfelves as God 
his Kingdorn of Nature, and tranfgrefs not the Order of Nature, and do not advance 
tbemfelves higher than the Office of Nature fets them, and fo make themfc ves Pen >-Goas, 
to command and impofe what their Will and tuft lead them to, then well and good ; but 
if it be otherwife, they (hall find it, as God faid n Abraham, this People, whom they ; 
ffri f, I will judge. 

VOL. III. G g 



t 




32 6 Of the Type of Hagar, &c. Part II. 

V 

The Fortieth Chapter. 

Of the Hiftory and wonderful Typification of God s Spirit^ con 
cerning Hagar, Sarah* J Maid, and her Son Ifmael, and his R^ 
je&ionfrom the Heirjhip and Inheritance of Ifaac. 

Gen. xvi. j. jO^<*>e?^?5 HO SO EVER will read the A6ls of Abraham, Ifaac, and Jacob, and 

rightly underftand what the Spirit of God does fignify and mean by 
the fame, he mutt not look upon them only as an Hijlory, as if ni 
tn nor elfe was couched therein, than an outward Acquifition or Re. 
lation of an Act or Thing done: The whole Kingdom of Chrift, to- 
gether with the Kingdom of Nature, is therein fet forth exactly ; r.c: 
only the Work of Man s Redemption, but alfo what Men, how or what 
in Man, (hall poflefs and inherit God s Kingdom ; not as the Jews boaft, that they 
alone are God s People : No ! It is far otherwife ; God looks not upon one Sort or Ge 
neration of Mankind, but upon the Stem or Root of the Tree. 

2. In the two Brethren, viz. m Ifaac and Ifmael, both Kingdoms are typified; viz. m Ifmzil 
the Kingdom of Nature, and in Ifaac the Kingdom of Grace ; and thus alfo in EfauwA 
Jacob ; for at prefent two Lines went forth out of Abraham, viz. Japbet s and Seta s: Ij- 
mad was the firft, as Japfat among Noah s Children ; and fo likewife Cain among Adam\ 
Children ; thefe point at the Kingdom of Nature, which has its Original out of the Fa- 
ther s Property, and muft always be the/r/?, if a Creature mail be brought forth, [or to 
the producing of a Creature.] 

3. Afterwards comes the Kingdom of Grace, which takes in the Nature; as firft 
there mud be a Fire, before there is a Light ; the Fire begets the Light; and the Ligh: 
makes the Fire manifeft in itfclf ; it takes the Fire, viz. the Nature into itfelf, and dwell* 
in the Fire. 

4. The like alfo we are tounderftand concerning the two Properties of the Humanity, 
viz. in the two Principles, according to Fire and Light, viz. according to the Father s 
and Son s Property, according to the Angtr, and according to the Love, both which ara 
in one HiTence. 

5. But feeing Man s Will had fubjecled kfelf to the Kingdom of Nature, the King 
dom of Nature >,;d now alfo reprefetit its Property in Man s Image, to the higheft God, 
efpecially in this wonderful Man Abraham, in whom the Spirit and Word of God moved 
itfelf; now the Figures of the eternal Principle?, viz. of both Wills, were reprefemeu 
cut of one Man to the Word of God, which had brought forth and formed all Efiences, 
viz. the revolted difbbedient (Will) in Ifmael, and the holy Obedience, which fprung 
forth from the received Word of Faith, in Ifaac. 

6. Two Types were here fet forth ; in Ifmael the poor, fick, diflempered, evil, cor 
rupted Adam, fallen from the Will of God; and in Ifaac the Image of Chrift was repre- 
fentcd, .which was come to help the poor corrupt Adam, and to introduce his apoftate 
Will into Death and Mortification, and purify the fame again in the Fire of God, and 
r/generate it anew in the Love-Fire, and in the firft only eternal Will of God, where 
Vne Father and -the Son are one only Will and EfTence, in the wrathful Anger-Fire and 
i.i the Love-light Fire. 

7. For with the Motion of the divine Property, when God moved the Nature, and 
created the Creatures, the two Properties, viz. of the Love and the Anger in Nature, 



1 Chap. 40- Of the Type of Hagar, V. 

I faertd themfelvcs ; fo that the Myftery of God, viz. the invifible fpiritual World, might 
i 1^ manifeft, and come into a Wrcftling [Love-ftriving] Sport, in the Strife and Counter- 
Will. 

8. For if there was but one only Will, then all Efiences would do but one Thing; 

but in the Counter-Will each exalts itfclf in itfclf to its Victory and Exaltation ; and all 

Life and Vegetation ftand in this Conteft, and thereby the divine JVifdom is made ma- 

nileft, and comes into Form to Contemplation, and to the Kingdom of Joy, for in the 

i Cetqutji is Joy : But one only Will is not manifeft to itfclf; for there is neither Evil nor 

I Good in it, neither Joy nor Sorrow; and if there were, yet the one, viz. the only Will, 

muftfirft in itfelf bring itfelf into a Contrary, that it might manifeft itfclf. 

o. The like alfo is here to be underftood concerning Ifaac and ljmad\ forChriJl muft 
be born of Abraham s Seed ; and the corrupt Man muft alfo be born out of this Abraham s 
Seed, whom Chrift ftiould help and faye. 

10. For Chrift, viz. God s holy Word and Will, took to him, on his holy, heavenly 
, Man s revolted Ens and Will, and brought the fame in him into the Mortification 
of Self-hood, even into the Root whence Man s revoked apoftate Will did arife in the 
Beriming of his Creation, viz. into the Wrath of the eternal Nature, into the Father s 
Property as to that Nature, and regenerated the revolted human Will in the fame Fire 
through the Love-Fire, and united or atoned God s Love and Anger, viz. the divided 
Nature, in the human Will ; which Nature, in the Creation of the World, had intro 
duced itfelf into a Contrary, to the Manifeftation of the Wonders. 

11. Now undcrftand us here right, according to the very acute Depth: Chrift muft 
be the King and Hierarch, viz. the human Prince in the eternal Kingdom ; and the King 
dom was his own Peculiar ; now his Subjefts, viz. his Servants, muft be other Perlons 
than he, all which muft introduce their Will into him, as into one Stock : He muft be 

i the Tree, which mould give to his Branches, viz. to the reft of Mankind, Sap, Power, 

\ and Will, that fo they might bring him forth Fruit; but feeing the Branches on his 

Tree, which was himfelf, were become evil, he gave himfelf into their evil Eflence, and 

pur forth his Power and Virtue in them, that fo they might become good again, and 

flourifa in him. 

12. And that this might be effected, the Tree and the Branches of the Tree muft be 
c iflinguifhed orfevfrized, that fo the Wonders of the formed Wifdom of Nature in this 
Tree might 0/ceafe and come to nought; for which [Wonder s] Sake, God had moved 

I himfelf to the Creation, and fevered the Will of Nature, viz. his formed Word, into a 
Contrary. 

13. Ifaac was*conceived in the Ens of Chrift, viz. in the apprehended or formedWord 
oi Faith, of Abraham s Ens in the Faith, and ftood in the Figure of Chrift ; he was not 
vbeltv and only out of the heavenly Ens, but out of both together ; out of Abraham s 
AdamtcalBw, and out of the conceived or apprehended Word of Faith: And Ifmael 
was out of Adam s Ens, of Abraham s own Nature, according to the corrupt Property ; he 
was wholly out of the Eflence of Abraham s Soul and Spirit, but not out of the appre 
hended Word of Faith, which pafled upon Ifaac. 

14. Now Ifmael VMS, as his Father Abraham was before the conceived Word of Faith, and 
frould alfo take or receive that fame Word o5 Faith in theDefire out of Ifaac * heavenly 
divine innate or inbred Word, and bring it to a Subftance of Faith in him ; for God anointed 
the Humanity of Chrift, and the Humanity of Chrift anointed his Boughs and Branches* 
.72. thofe who alfo bring their Deiire into him; and fo they alfo come even to the r *- 
Unltion, wherewith God anointed Abraham s Seed in his Faith s Defire. 

i -. Thus the Figure of Chrift was reprefented in Ifaac, and Adam s Figure in 7/5 
and in Air am God and Adam ftood as it were oppofite : God received Adam again ia 

Gg 2 



228 Of the Type of Hagar, &c. Part II. 

Abrnm into his Covenant, Word, and Will ; and out of this fame Covenant, Word, and 
Will, which Abraham received of God, in which Abram was juftified, Cbrift was bom 
who received Jftnael, and /?//the poor corrupt Children of Adam (who do but introduce 
their Defire into him) into his Word and heavenly Ens, and delivered them to his Fa 
ther, viz. to the Bofom of Abraham, into which his Father had imbofomed or immerfeci 
the eternal holy Word of divine Love, wherein {lands the CcmpaJJion. over us the Children 
of poor Eve. 

1 6. Thus underftand us now right in this, concerning Abraham s Bond-woman, and 
*> Grt.xxi.io. concerning the Free : What does that mean which was faid to Abraham ? K The Sen cf 
4W. iv. 30. the Bond-woman Jball not inherit with the Free : It was not only fpoken concerning the 

outward Inheritance only, but concerning the eternal Inheritance of the Adoption, or Fi 
liation of God. 

17. The rebellious Self-will of Nature was in Jftnael, which he inherited from his Mo- 
ther Hagar^ and from Abraham s natural Adamical Will,, which was a Mocker of the 
new Birth. 

18. For the Devil had introduced his Will into the human Will inclined to Self-hood 
in the Serpent s Ens, which Will did only mock and fcorn the new Birth ; juft as the 
Devil is only a Scorner and Contemner, when he is told, how that the Anger, viz. the 
Wrath of the eternal Nature, of which he is a Prince and Pofiefibr, fhall be changed in 
Man again into Love, the lame kerns ridiculous to him : This falfe Spirit was a Revile: 
and Mocker in Jfmael, of whom God faid, Caft out the Son cf the Bond-woman, viz. this 
Scoffer; for the Scoffer s Spirit and Will lliall not inherit with the Free,, viz. with the 
only Will of God. 

19. But now we are not to underfland this concerning the whole Perfon of Ifmael, as 
if God had rejeflcdliim out of his Purpofe from the divine Adoption : No, no: The 
contrary plainly demonftratcs itfclf ; for when Hagar waxed proud, feeing frit had con 
ceived, and. not her Miftrefs, and lightly fet by -Sarah herMiftrefs, and Sarah reproving 
her (harply for it, fhe fied from her ; then the Angel of the Lord met her, and faid unto 

Gen. XT!, her, "llagcir, Sarah s Maid, whither wilt tbou go? Return again to thy Mijlrefs, and bum- 
7-10. frfy fulwit tlyfelf to her : I will fo multiply thy Seed, that it Jhall not be numbered for Multiluk. 

Ver.ii 14. 20. And the Agcl cf the Lcrd faid further to her, Beheld! tbou art with Child, cni 
tlcou Jbatt bear a Sen, and his Name Jhall be called Ifmael, betaufe the Lord hath heard tn 
Affliction. . He fnall be a wild Man ; his Hand will be againft every Man, and every Alan s . 
Hand againft him \ and be fall dwell in the Prefencf cf all his Brethren. And foe called the 
Name cf the Lord who /pake with her, Thou God feejl me \ for jhe faid, Here I have fin 
bim, who bath looked after me ; therefore fee called the IVtH where this was done, The Wt ,1 
cf the Living, who hath looked upw me. 

21. Underftand this Figure thus: Hagar fled in the Will of Self, viz. in Difobedience, 
that is, in the Will of Nature, in which the Devil according to the Wrath s Property 
dcfires to be a Prince ; this Will would not humble itfelf under the Covenant, and obey 
the free one,, viz. Gad s only Free-will : Hagar fled away in the Figure ; for the Will or" 
Self-hood mud fly away, and wholly die, and noc inherit the Covenant and the Adoption ; 
but the Angel of the Lord met Hagar, and laid, Whither wilt tbou go, Hagar, &araVs 
Maid? Return again to tby Mijlrefs^ and humble thyfelf under her Hand: Behold! thou an 
with Child, andjhalt bear a Son, whofe Name tbou Jbalt call Jfmacl ; becaufe the Lord katb 
beard thy Affliction. The Meaning of it is this : 

22. Thou poor mifcrable Man, captivated by the Kingdom of Nature, Nature has 
indeed brought thee forth in its Contrariety, in its Wonders, and the Devil has poifoned 
thee; fo that thou muft be a wild Man upon the Earth, to the Oppofition of God s Chil 
dren, fo that they mull bs tried and exercifed by thee, and be brought into 



Chap. 40. - Of the Type of Hagar, &fc 229 

not fo they alfo might powerfully put forth, out of the holy Ens, the Sap of their Root 
of Salvation, and in the Prefiure move, aft, and penetrate with the ardent Defire through 
the Love Ens, which is wholly meek, foft, and Hill, fo that in this Contrariety and Con- 
teft Fruit might alfo grow upon the divine One : Thy wild Will mud, indeed, be caft 
cut and mortified ; but return again to the Fne, viz. to the only Will of God, and hum 
ble thyfclf before the free one ; for I have looked upon thy Mifery and Affliction, and 
have not caft thee from my Prefence, but only the wild Property, viz. the Will of the 
natural Self-hood. ^ 

23. But I mud have it thus alfo in the Time of this World ; for it fhall dwell in the 
prelence of all its Brethren, and exercife them in the Fear of God with its Oppofnion -, 
but return thou only in Rfpentante unto the Free: 1 will fo multiply thee, that thy Seed 
fhall not be numbered. 

24. Why mud even this to the Meeker be thus done ? Becaufe in him laid the King 
dom of the Wonders of God s Manifeftation out of Nature, viz. out of the Fire-world, 
out of God s Strength and Omnipotence -, which he will again introduce in Chrift into 
the Love, viz. into the only free one: But Hagar, viz. the Will of the Fire-Soul s Na 
ture, muft be converted^ and enter into Repentance, humble itfelf before the Free, viz. 
the only merciful Love-will, viz. before the Covenant and Seed in Ifaac, and caft away 
the rebellious Will from itfelf. 

25. And therefore the Lord fent his Angel ta meet her, and manifefled himfelf to 
her with his Voice, and Hie called the Name of the Lord, bou God feejl vie: Here I have 
feen him who hath looked after me ; that is, the contrary or rebellious Will ran away 
from the free, viz. from God , but God looked again upon the poor, mifcrable, and cap 
tive Soul, and called it again j and then faid the Soul, Certainly, here I have feen him, 
who has looked after me, after that my Will of Self t viz. of Nature, was run forth from 
him ; which is thus. 

26. When the Mocker, viz. Self-will, is gone forth in its Nature, and has brought 

itfelf into an Oppcfttimt againft its p Brethren (who fometimes will not work in their hea- p Under/land 

vcnly allotted Ens) and let itfelf againft them with Contempt and Scorn, and performed |j 

its Office of Nature, given to it for the Exereije of the Children of God -, then God looks a jf 2] j holy 

alib upon the Mocker, as his Inftrument to the exercifing of the Soul, and wills net that Men in whom 

the Soul Jbould perijb-, he looks on it again, inftrucls it, and calls it, and draws it alfo in 

Man s Confcience to himfelf : This now is the Meaning: He bath looked after me t even 

when I had almoft accomplifhed the Work of Nature in the Will of Self. 

27. Hagar being thus feen of God, when (he became difobedient to her Miftrefs, and 
wn away front her, and without doubt in an oppofite Will againft her Miftrefs, the fame 
did much trouble, move and affect the Woman : Thereby her Miftrefs, viz. Sarah, was 
alib exercifed, fo that fhe was earneftly moved in herfelf, and called, and prayed to God, 
that be would take away her Reproach, in that (he was barren, and blefs her, and make 
her fruitfulj fo that fhe alfo did purify the Houfe or Vefiel wherein fhe fhould receive 
the holy Seed of Abraham in his blefled Seed, and not introduce any human Wantonnefs 
of Nature into Abraham s LleffcdSeed, but defired fhe might have a right divine Defire in 
her, wherein (he might take the Seed of Abraham. 

28. And for that Purpofe God made her barren, even to her old Age, left the beftial 
Luft (hould be predominant in her, and mix itfelf in Abraham s blejjed Seed; for (lie 
fhould give all her human Power (viz, the Woman s Seed in the Covenant, which moved 
itfelf in her as to the Kingdom of Nature) into the Seed of Abraham-, not out of the 
Wantonnefs of beftial Luft, but out of the Defire of the Nature of the formed Word ^ 
and therefore the beftial Luft introduced by Adam (in which Luft the Devil had made 
his murdering Den) muft be firft even as quite mortified in her, that fo the inward 



vaiii. 



230 Of the Type of Hagar, &c. . Part II. 

Nature might yet (land only in the Define, viz. the formed Word s Ens as to the 
Creature. 

29. For the promifcd Word in the Covenant with Abraham fhould give itfelf out of 
Abraham s Seed into Sarah s Seed, viz. into the Woman s Matrix in the Tin&ure of />. 
nus, and take to it the Female Ens out of the Love-Tincture, which had parted itfelf 
from Adam into a Wcman -, indeed not according to the manifeftLife of the holy heavenly 
Em fhut up in her, which difappeared in Adam and Eve, which was firft made mam- 
feft in Cbrijl , but according to the Kingdom of the formed Word of Nature, in which 
the heavenly Ens laid ihut up, till the Motion of the Covenant in thej of Mary, where 
the Limit or Eye-mark ftood at the End of the Covenant. 

30. Thus Hagar and her Son Ifmael (who as to the Will of Self, viz. as to the Devil s 
introduced Define, and his outward Conftellation, was a Mocker of his Brethren, and 
did exercife them) muft be an Inftrument of Nature, whereby God manifefted hij 
Wonders. 

31. But God will not for ever cad away the Nature from him, but thus uies it in 
Time in a Contrariety, to the Opening of his Wonders of IViJdom out of Love and An 
ger, as a Generatrix of his Wonders [in Good and Evil.] The like alfo we are to un- 
derftand concerning the evil innate Property in Man, which cannot judge the Soul. 

32. But the Free-will which it has, if it therewith continues in the Iniquity in Self 
hood, that condemns it ; for it will not enter again into the one, viz. into the quiet Red: 

t* Its Condemnation is in itfelf, and not without it, it makes its Hell in itfelf; that is, it 

awakens, out of the Center of the eternal fpiritual Nature, God s Wrath in itfelf, viz. the 
Property of the dark Fire- World-, in which it is not the Child of God s Love, but of his 
Anger, of which Subftance and EfTence itfelf is. 

33. For if the Soul dies to Self-will, then it is dead to Hell, viz. to the Kingdom of 
Self-A- the wrathful Nature: Now it cannot do this in its own StM-Ability \ unlefs God looks 

bility. upon it again, as here it happened to Hagar, when fhe faid, Thcu God fee/} me-, and 

therefore fhe called this Place or Fountain, The Fountain of the Lining and Seeing: For 
the Fountain of Life did even there manifeft itfelf in her, and brought her again to 
Converficn. 

fate. 34. For fhe mould not be caft out with her Son from the Purpofe or Election of God : 

But God did only let forth the Figure of both Kingdoms in their Seed , viz. in Ifmat?* 

Ge. xvli. 20. and /fade s : for thus faid God afterwards to Abraham, r And as for Ifmael I have heard 
thee : Be bold % I have Hefted him, and will wake him fruitful, and multiply him exceedingly : 
Twelve Princes Jhall he beget ; and I will make him a great Nation. 

35. Nov/ what God has blefled, that no Bijhop with his Reafon fhall unbattow, or 
God. make execrable : He hath fet r him up to be a Ruler in the Kingdom of Nature, that 
1 jfmael. fa might manifeft the Wonders of Nature, and not predejiinated him to Condemnation, as 

Babel judges: In whole Hand a Shepherd s Crook would be more becoming and Main?, 
than to expound theMyftcrics of the Scripture with earthly Eyes, and make Conclufions 
therein ; which indeed lervc the Devil, and make Men lewd and prophane. 

36. For though Ifmael was afterward caft out with his Mother Hagar y fo that he at 
tained not to the Inheritance vf Abraham s Goods, the fame has far another Figure than 
Reafon fees in it : God fet Ifmael to be a Prince in the Kingdom of Nature^ and Ifaac to 
be a Prince in the Kingdom of Grace-, Ifmael muft pbfiefc itrange [or another Sort of] 
Goods, becaufe he was not fprung forth out of the Line of the Covenant ; and IJaac 
was of the Line of the Covenant -, and therefore God gave Ifaac Abraham s Goods, viz. 
the blefled Inheritance, becaufe he was born of the Bleifing, and out of him the Lord cf 
the Goods fhould come : Therefore he in the mean while fhould be a Poflfeflbr of the 
fame Dominion, till the Lord fhould come i and Ifmael muft be a Servant and Minifter 
of the fame Lord who was to come after. 



Chap. 40. Of the Type of Hagar, &c. 231 

37. For the Children of Nature are Servants in the Kingdom of Grace, not Lcrds in Self- 
will ; they mud not with the own Self-will enter upon the Inheritance of the Kingdom of 
Chrift: For " // lies not in any Man s cwn willing^ weening running, or gcing to will and Rcm.lx. 16. 
take the fame in their own Self-will s Ability ; but it lies in God s Mercy \ it is a King 
dom of Grace, not a Kingdom hereditary from one Generation of Men only j but God 
gave it of Grace to Abram in his Seed. 

38. The Mocker Ifmael muft be cart from the blefied Inheritance, for he was not born 
of the Line of Inheritance, viz. out of God s fpecial Gift, as Ifaac was, who reprefented 
the Perfon of Chrift ; for Chrift alone fhould be the Heir of God s BlefTing, who had 
the fame out of the Right of Nature ; all the reft, one with another, muft be as his So- 
journers ; for Japbet muft dwell in &7*s Tent, not as a Lord and Mafter of the Tent, 
but as a Servant. 

39. For the Perfon of Ifaac alfo, according to his innate Adamical Nature, was no 
otherwife therein, than as a Servant-, but that he was cbofen to be Heir, the fame was 
from God, who beftowed it on him as a Vicar or Deputy of his Lord, who fhould fpring 
forth out of him; whole Property, given of God, he did carry in himfelf as in the Place 
or blanjion of the Covenant , underltand, he bore Chrift in himfelf in the Covenant of 
God, and to him alone the Goods did belong out of the Right of Nature, for he was 
God s Child by divine Nature, and an Heir of all whatfoever God had created. 

40. But to all others the heavenly Goods did not belong out of a natural Right, for 
they had left the Right of Nature in Adam, and attained thereto only by the Free-Gift 
and gracious Donation of the Giver, even by the Mercy of God ; therefore Ifmael was 
call out from the Inheritance of Abraham s peculiar Goods; for the Figure of Chrift. s 
Kingdom to come was here reprefented. 

41. And we may yet fee this clearly, fu/Hciently, and fully fet forth, in \hi& Abraham 
laid with an Egyptian ftrange Maid, and begot a Son of her out of bis Seed, viz. out of 
the Eflencc of his Body and Soul, and yet afterwards rejefted this Son from his Inhe 
ritance ; fo that we plainly fee here the Figure of the right Children s Inheritance, thac 
rone can come to the sldoplion [or true Childfhip of God,] unlcfs he be born out of this 
Coi-enant, out of Chrift s Flefh and Spirit. 

42. The old Adamical Man as 10 its own Self-will out of the Serpent s Ens is x wholly * fate, 
rejected, and caft away, he is nothing profitable [or wholly unfit] for the Kingdom of Prcdeftinate 
God ; he is only an Injirument, whereby God proves and exercifes his Children, as a Be- | t j^ on " 
fsm wherewith the Houfe is fwept. 

43. The Soul mubforfakc its own Will to all Eternity, and muft have a new Body 
born or generated in it out of the heavenly Ens; which heavenly Ens dif appeared in 
Aiam as to God, and was introduced again thereinto out of Cbrijl s Spirit. 

44- The grofs introduced beftial Property, is alfo y alike rejected from the Kingdom r Alike re- 
of God in all Men who are born of Adam s finful Seed, as well in Ifaac and Abraham, as jetted or re 
in Ifmael - 9 but the Ens in- the Covenant (hall live for ever ; and at the Laft Day it fhall P r batcd. 
again put on the true Man created in Adam out of the Umus of the Earth, which is of 

the Kingdom of this World s EfTcnce ; yet not the Groflhefs of the Earth, but the z Ens * K 6ttt 
of the formed Word, which has given forth itfelf into a Creation. The Rcfur- 

45- The inward Ens of Chrift (which the Soul puts on it for an heavenly Body out of g^ lon of thc 
Chrift s Spirit, and out of his Flefh and Blood) is fpiritual : It is a fpiritual Body, which y 

fas not at the Death of the outward Man, yea it is not buried > neither does it arile again ; 
but it is dead and buried, and rifen again in Chrift, for all, and /;; all, and lives eter 
nally, for he is pafTed from Death to Life. 

46. And therefore Ifmael came not to the Inheritance of his Father s Goods, for he 
tad not yet put on Chrift in the Flefh and Spirit; but Ifaac had put him on in the Co- 



232 Of tie Type of Hagar, &c. Pan II. 

vcnant, vis. in the Incorporated Word, and had Chrift now in the Covenant from God s 
Gift, as a natural Right in himfelf ; not from his own Power and Ability, but from the 
Power of the Giver, even from the Power of the Covenant. 

47. But now Ifmael muft put on the Covenant from Chrift, and not from the inherited 
Adoption or Childihip, as Chrift who had it from God in a Childlike [or filial] Rieht: 
And now Jfniacl muft do tins for the obtaining of it, viz. he muft behold himfelf irTthe 
Fountain of the Seeing and Living, as his Mother Hagardid, and return again with the loft 
Son to his Father, and fall down before Abraham s teet, that is, his Heir Jfaac in Chrift, 
and pray that he would receive him into his Houfe, (which is Chriji s Humanity, viz. the 
fpirittial World) as a Servanr, and Day-Labourer; for he has had no more any Right to 
his Inheritance ; he hath been begotten and born only as a Step-Brother (or Son-in-Law) 
of a ftrange Mother, viz. of the Kingdom of Nature. 

48. And for their Sake Chrift came, that he might have Mercy on them ; for he him- 
Matt, ix.iz, felf alfo laid, when he was in the Flefh, * He came not to fiek the Righteous, but the poor 

Sinner, his Brother in Ifmael and Maw, not his Line in Jfaac, for the Whole has no Ned 
cf the Phyfician, but thefick wounded poor Sinner. 

p V f . 49 And we will not herein conclude fo blindly concerning b Predejlination, and Elec 

tion. "*" tlon ^ ^ race as Babel foes, which teaches that God has ordained a certain Number and 
Company to Damnation, and the reft to Salvation. 

50. If this were fo, then Nature muft needs be limited, confined and determined, when 
it (hould beget and bring forth a Child of God, and nothing would be in the free Con 
dition or Liberty ; yea God muft then confine and fhut up his unchangeable [one, infinite] 
// / // into a Beginning and Limit, and nothing at all could be free in the human Pro 
perty ; but whatfoever any one did, that muft unavoidably fo come to pafs; let him rob, 
ileal, murder, or blafpheme God, and live as he pleafed, it muft be fo ; if this were true, 
then the ten Commandments, and all Doctrines, Teachings, and Laws, were to no Pur- 
pofe, and none need repent, unlefs God compelled him to it. 

*W. xx. 7. 51. I fay, whofoevcr teaches fo, he ufes and c takes the Name of God in vain, and hor 
ribly prophanes the Name of God, which is free from Eternity, and offers itfelf to all 
4 Matt, xi.28. poor Sinners, and d bids them all come unto him. 

*jS?t forth. 52. The Covenant was indeed * cftablifhed in Ifaac, viz. the divine Might and Do 
minion ; but it was given to no Man in the Line of the Covenant, but only to the MM 
Chrifty fo that none came out of a peculiar Right to God, but all in the Grace of the 
One: And God declared his Mercy and Companion in Chrift toy///, and without him 
there was no Door of Grace to the Jews, z - Abraham s Seed, and alfo to the Gentilu\ 
all are only Children received out of Grace, and new-born in him ; and none, either cf 
the Jen s or Gentiles, without the Life of Chrift [are received to Mercy ;] all Men wha 
have prefied [or carneftly come] in to God, viz. to his Grace, all thofe he has received in 
the Grace which he offers in Chrift. 

. 53* Therefore Chrift alfo prayed for his Enemies, which knew him not, but crttcijid 
him, that God would forgive them in him, and receive them to Favour ; in which Acceis 
all Nations who knew not Chrift in the Flelh have an open Gate, and are taken into 
God s Mercy. 

* Without. 54. For, befides Chrift no Man comes to the Childlike Inheritance ; to him alone 
7** xvii. the Goods belong, viz. the Hierarchy of Men ; as he himfelf alfo faid, f Father, the Men 
* 6 - were thine, but thou hcjl given them me, and I give to them the Life eternal; and therefore 

.it belongs to him, bccaufe he is God s Son, born of his Efience from Eternity. 

55. Adam was alfo God s natural Son, which he created out of his Eflencc ; but he 
loft the Childfhip and the Inheritance, and was caft out, and with him all his Children, 
as Ifmael was caft out from the Childlike or filial Inheritance. 

56. For 



Chap. 40. Of the Type of Hagar, &c. 233 

c6 For in Abraham the Inheritance of the true Sonfhip was again manifeflcd ; .but 
Ifmael was not born of the Inheritance of the Sonfoip, but of the rejected Seed ; but now 
God offered again, out of free Grace, his holy Inheritance in Abraham, that he would 

nerate \ he r ^j e aed Seed in this new Mother, which gave in itielf into Abraham** Seed 
anain in himfclf to a childlike Seed. 

c7 Not that the rebellious AdamicalWM, which has run away in the Self-hood in 
Ifmael fhould be received into this Mother; no, the fame is wholly caft out with ffmael 
in all refpects from the filial Inheritance ; he cannot be born anew, unlefs he die to his 
Self and own Willing, and come in a converted Will to God in Chrift as the loft Son, 
who* neither wills nor defires any thing from a natural proper Kight, but only that the 
Lord of the Goods would have Mercy on him, and receive him again to be a Day-La 
bourer: This converted Will God does t take into his gracious freely-given Inheritance, ft*/, en- 
viz. into the Goods of Abraham in Chriil, and makes / / 10 be Heir in Ifaac s Goods, */z. r;ift - 
in IfaaSs freely-given Inheritance in Chriil. 

58. Ifmael was caft out from Ahrabanf-s, viz. from God s Goods, that he might come 
to his Son, to whom he gave the whole Inheritance, and entreat him for i\\c filial Inhe 
ritance, for the natural Adamical Man had loft it ; and that which was loft was again 
freely given 10 the Covenant of Abraham, viz. to the ble/ed Seed, that is, to the Man 
Cbrill ; and he now does freely give it to them who come unto him. 

CQ All Men who come to God the Father, and pray to him for the eternal * Adoption, " Or Sooflup. 
to all them he gives the Adoption in his Son Chrift, to whom he has freely granted 
the whole Inheritance, viz. the Hierarchy of Mankind, the Pofleffion of the Throne of 
the angelical World, even in tie Place of this World ; and he has given to him all the 
Powerof Rule and Dominion, as he faid All Power in Heaven and Earth is given to me w//. xxviii. 

cf my Father. 

60. For God the Father rules the Place of this World in his Son Chnft; and all Men 
who now come to God, they come to him in Cbrift, who is the Lord, viz. the Mouth of 

-* 1 

61. Chrift is the Staff wherewith he [guides and] feeds his Sheep : In Chrift s Voice 2\\ 
poor Sinners who turn to God are born to a new Will and Life-, and in the filial Birtb in 
Chrift s Voice they die wholly to the own Will of Self-hood inCbrift s Death. 

62. For Chrift is dead to the human Self-hood in the Father s Anger, and buried with 
the Will of Self in the eternal Death, and is rifen again in his Father s Will, and lives 
and rules to all Eternity in his Father s Will. 

63 God the Father introduced his Voice and Word, viz. his Mamfeftation into the 
Seed of Abraham, viz. into Man s Will of Self ; and he brought that Will of the human 
Self-hood with his own introduced Voice into the Death, and into Hell, which Death and 
Hell were manifeft in the Self-hood of Man s own Will ; and in the Power of his mani- 
fcfted Voice, he dejlroyed the Death and Hell in the Voice and Word of Man s Self-hood ; 
fo that Man mould not any more will to himfelf, but what he now wills, he muft will it 
in the manifefted Voice of God. 

64. So long as Ifmael " willed in the Voice of his fcornmg contemning Self, he could * Or would 
not be Heir of thefe introduced freely-given Goods : But when he has turned to God, take , inhe- 
and forfaken the Will of Self, then God alfo fends the Angel to him, even while he is in 

his Mother s Womb, and fays, Return again to the Free-, and humble ttyfelj under tenet*. xvi. 9. 
Hand, and tbou Jbalt live. f .. XT 

65. For Ifmael was run away from God in the Wmb ; which fignifies the fugitive Na 
ture of Man, which has run away in Self- hood ; and in the Mothers Womb God 
lent him an Angel to recall him ; noting that all wicked Men are called inwardly ty the K,n. 
Voice of God, whik they are yet in the ll mb* and alfo during the Time of their wtolt 

VOL. III. H h 



234 Of the Type of Hagar, &c. Part II. 

Ufa in their own Eflence and Being : Only the natural Will of Self-hood Jlcft its Hear- 
ing, fo that the Voice of God is not manifeft therein. 

66. That is, like as the Sun (hints all the Day long, and gives itfelf to every FfTence 
which will but receive its Power, ib likcwife the Voiceof _God founds through a .l Men, 
to recall [and reclaim] them, the whole Time of their Life : As loon as the Seed is /^ 
jn the Womb* the Voice of God is founding [orwcrking] therein to a good Fruit; but on 
the contrary, alfo, the Voice of God s Anger founds in the EfTencc or Man s Self-hood ; 
there is a continual Combat betwixt them, as with Heat and Cold ; that which gets Vic. 
/tfry, of that is the Fruit , this Strife continues as long as Man lives in this World. 

67. Therefore we declare with good Ground, that Men ought not to make Con- 
clufions concerning the Children of God s Saints , as if God had fo out of his Purpcfe 
begotten one to Condemnation, and hardened him that he cculd not come to the Adoption, 
and chofcn in himfelf another, that he cculd not be loft ; it is a mere groundlefs Fillicn: 
[There is no Ground or Foundation at all for it, either in the Book of Nature* or in the 
holy Scripture ; it proceeds from the Abyfs and bottomlefs imoky Pit of Darknels and 
Hypocrify."] 

Or the 68. By the " Tribes of the Saints (in whom the divine Covenant has opened itfelf, viz. 

Stems. by the Patriarchs, as Adam* -Noah, Abraham, Jfaac, and Jacob) there are always two Fi 

gures to be reprefented, viz. Chrijt and Mam, a good and an evil Man, 
3 69. Cain, Ham, Ifmacl, and Efau, were Types of the ccrruft Man ; and Abel, Sao, 
Jfaac, and Jacob^ were Types of Cbrifr, who opened himfelf in this Line, and fct him 
felf before the corrupt Children of Advn as a Light, and Preacher to convert them. 

7* Hi. 17. 70. For Gcd las not fcnt his ton to condemn the World, viz. the poor, corrupt Man, 
but he has fent him into the World among the godlcis Crew of evil Men, to teach cr.l 
call them ; and thofc who have a willing Deftre to bear he will fave, even thofe that have 
but a Spark of the divine Ens, which is capable of hearing in them: The quickening 
and renewing Voice of Chnft does cry and call in that lit.lt Spark which is in all thefc,. 
that is, it blows up that little Spark that it may become a divine Fire. 

71. And that we may open wide the Eyes of the blind Jelf -named Chrrftendom, anrf 
alfo of the Jews in their Boafting, that they may not fo brag and rely upon their Know 
ledge, as if they only were the Children of God, becaule they know the Name of God, 
and litter themlelvcs with the knowing ir, and condemn other People who arc deprived 
of knowing as they know, and have introduced another Knowledge, as they, alas! do 
moft blindly, infomuch that one Nation or People doesexercife [or evil intr eat] another \ 
know, that Cain, Ham, Iftnacl, and Efau, are the Types of the Turks and Heathen, whom 
God blefled in Ifmael; and gave them to poflefs the princely Dominions in his Kingdom 
of this World, and caft them out in their own contrived Knowledge from the Knowlcdgt 

OrSonfliip. of the Adoption of Chrilt-, as he caft out Jfmael; but he recalls them in the IVunb, by 
the Angel of the great Counfcl, to the Free, viz. to God s Goods, that they fhould re 
turn to him. 

72. For they lie (hut up under the Veil Qi Cbrift, as Chrift did under the Levitical 
Priefthood under Mofes, and as the Children of Ifracl under the Law were not juftificd 
through the Ltiw, but through him who was hidden under the Law ; and thus they are 
now bidden under the true Knowledge, and lie as it were flint up in the Mother s Womb. 

7. But the Angtl of the great Counfel calls them by their Mother Hagar, viz. by 
the Kingdom of Nature, that fhc (the Mother and her Child; fhould return home to Sa- 
rab, viz. to the Free , that is, to the one-only God, who hath born his Son of the Free: 
Thus they come, as it were, under the Veil in the Mother s \Vomb to the Free, viz. to 
the only one God, who has born them of the free [Woman] the true Lord, to whole 
Goods they, being Strangers, are received in Grjcf as Sojourners. 

74. For as IJmacI && not go to Ij aac for the Inheritance, which did of Right belong 



Chap. -40. Of the Type of Ha gar, We. 23$ 

to ffaaf (becaufe the Lord was in him, who freely beftowed it upon him, and fet him as a 
Steward) but would have it of the Father \ fo the Turks have turned them felves from Ifaac 9 
iiz. from the Son to the Father, and will have the Inheritance of God from the Father. 

75. Now the Father is manifefted to us in the Son ; and when they now do call upon 
the Father, lie hears them only in his Son, viz. in his Voice manifest in the buman Pro- 
pert*, and they yet Icrve the Son in the Fa her. 

76. For we Men have no ether (\pd at all without Chrift the Son ; for the Father has 
manifelted himfelf towards us with iiis Voice in the Son, and hears us only through his 
Voice manifefted in the Son. 

77. Now when the Turks worfliip the Father, he hears them in the Son, and receives 
them to Adoption in the Son, in whom God has only manifefted himielf in the human 
Property, and in no other Property befidcs. 

78. Now fays Reafon, How can they attain to the Adoption of* Chrift, when they will 
r.ot have the Son to be the Son of God, and fay, that Gcd lias no Son ? Hear, O Man ! 

Chriil laid, p Wbofoever fpeaketb afford again/} the Son of Man , to him it Jhall be forgiven \ *Mi//.xii.ji. 
fat he that blafpbemes the Holy Ghcjt^ to him it Jhall nevtr be forgiven : That is as much 
as if he fhould fay, 

79. Whofoever reproaches the Humanity of Chrift in Ignorance, [confidering it] as 
his own Hefh, to him it may be forgiven ; for he knows not what the Humanity of Chrift 
is; but he that blafphemes the Holy Ghoft, viz. the only God, who has manifefted him- 
fclf in the Humanity, wherein Father, Son, and Holy Ghoft, are one only God, he has 
no Forgivenefs ; that is, he that rcjecls the only God, he has quite broken himfelf off 
from him, into an own Propriety of Self. 

80. Now the Turks do not blafpheme the Holy Spirit who manifefted himfelf in the 
Humanity, but they reproach the Humanity^ and fay, a Creature cannot be God. 

8 i. But that God has wrought and done * Wonders in Cbrijl, that they confefs, and iQrMiracJc*. 
blafpheme not the Holy Spirit which has wrought in Chrift, viz. in the Humanity : 
Blindnefs is happened to them> fo that they walk under a Veil. 

82. Now fays Reafon, God has taken away the Candlrjlick from them, and rejected 
them : Hear, O Man ! What was the Caufe that God (as he threatened by St. Paul) did 
take away the Candlcftick from them, and fhut them up under the Veil? Thinkeft thou, 
that it was done without his Foreknowledge, without his Will? No, // was done with 
bis mil. 

83. He permitted the Kingdom of Nature to give them a Doclrine of Reafon : See 
ing Cbrijlendom became blind in their Reafon in relpecT: of CbriJTs Pcrfon, and wrangled 
and jangled about Chrift s Humanity, and put all Manner of Scorn, Reproach, andDif- 
grace upon his Perfon, as it fell out among the /Irians when they denied his Deity, and 
the Bifaps in their Covetoufnefs applied his Merits in his Humanity for the Belly-fake^ 
to their Belly-0rders y and pradtifed all Manner of Lewdnefs and Prophanenefs, (even with 
Swearing, Curfing, Juggling and Sorcery) by his Suffering and holy Wounds, fo thac 
there the holy Name of Gcd, which had manifefted itfelf in the Humanity, was abufed; 
upon this God bid himfelf from them in their Underftanding, fo that nrft they became 
blind with the Brians, in refpecl of the Deity of Chrijl. 

84. But afterwards, when they would be only blind Beafts, he hid himfelf alfo from 

them in refpect of the Humanity by the f Turki/h Religion, fo that they were wholly de- The T)oc- 
prived of theCandleftick of the World, and it went with them, as the Prophet faid to trine of Ma- 
IJrael under their King, Ab\ I taufl give thee Judges as informer Times. j/^ lh 

85. Thus the King of Light in the Humanity was withdrawn from them, and thej- , jj^"\ t 2 6. 
dicature of Nature was given them again for a Guide and Governor ; fo that they returned 

again into the Mother s Womb, viz. into the Root* out of which Man was created, 

Hh 2 



Of tie Type of Hagar, &c. Part II. 

that is, to the only God ; Co that the Name and Knowledge of the holy Humanity of 
Chrift is yet put cut with them. 

86. And that they might not ufe the fame fo vainly, and ineffectually for faearing, 
and falfe Defence [or Covering,] they muft again enter into Hagar, as into the Mother s 
Womb, and have now verily been a long Time a People run away in their Mother Ha- 
gar from Abraham s Houfe, viz. from the Humanity of Chrift. 

87. But know, and declare this as a Word of the mod High, known m the Sound of 
YiisTrumpet, which he has prepared to awaken all Nations, and to vifit the Face of the 
whole Earth, That the An&l of the great Counfel, viz. the holy Voice of Cbrift, is not 

^W.Ixix. 1 5. departed from them eternally to forget them, So lit (If as a Mother can forget her Child, 
that Jhe Jhould not have Pity upon the Son of her Womb, although he were difobediem 

88. For as the Angel came to Ifmael (being yet in the Womb) when his Mother fled 
from Sarah, and enriched him with a Blefling and worldly Dominions, and bade the Mo 
ther with the Child return to Sarah ; thus likewife when the Eaftern Countries entered 
again into the Mother s Womb with their Knowledge of Religion, God gave to them, in 
the Kingdom of Nature, Power and Authority over the princely Dominions of the 
World, to poflefs and rule them under the Light of Nature, /; // its Time, and then they 
(hall come in again with great Joy, and with great Humility to Abraham* viz. toChriJl. 

89. And this will not be in the Form of the Babylonical, formal, literal Cbriftendcm, 
Verbal.out- in their invented and contrived Orders; who are only Letter Chrijlians (fo that a Tejli- 
fide. mof y r or f ome outward Footfteps] of Chrift and his Kingdom have dill continued upon 

the Earth) but they (hall be born in Spirit, and in Power ; for they are the loft Son, who 
is wandered away from the Father, and is become the Swineherd. 

90. But when the Angel fliall bid them return, they come in the Humility of the loft 
Son returning to the Father ; and then there will be great Joy celebrated by Chrift and 
his Angels, 7hat the Dead is made alive, and the Loft is again found, and the true golden 
W/Ytt-Year of the Marriage cf the Lamb riles up among them. 

91. And though the Elder Brother (who has continued in the Letter) grumbles at it, 
in refpect of the different Form which he has made to himfelf, for the moft Part for his 
Belly and Honour-, yet they are not moved at it ; they are merry with the Father. 
* Painted. 92. Now then, if we truly compare w counterfeit Cbriftendom and the Turks together, 
and look upon them right, then we fee that they (fmce the Turks departed from them) 
have been but one People (before God in Righteoufnefs and Holinefs) with different 

Names. 

*Mattb. xxi. 93. And they are the two Sons , * to one -whereof tie Father faid, Go and do this ; and 
28 - he faid, yea, but did it not-, and to the other alfo do this, and he faid no, but did it ; which 

does fo highly advance or fet forth the Turks in the Kingdom of Nature, which the blind 
Chriftian World does not understand. 

94. Not that we juftify the Turks, and fay, that they fhould remain in their Blind- 
> Painted. nefs: No: But to the r counterfeit [verbal] Chriftians we declare, that they are alike 
(with them) before God, in that they are as blind zs to Chrift s Kingdom as the Turks; 
as it plainly (hews itfeif, in that Cirijlendcm is full of Strife and Contention about 
Chrift s Deity, and Humanity, and abominably prophanes the holy Name in his Huma 
nity, and ufe it only for a farm and Cuftom to Iwear [and covenant by ,] alfo to Idolatry 
[and Hypocrify j] and are gone from the Sword of the Holy Spirit to a blood-thirfty cen- 
founding Sword, wherein is nothing but contending and contemning one another; and 
the whole titular Cbriftendom is turned into mere iiftls and Orders, where one Sect de- 
fpifes and brands another for Unrighteous : And thus they have made of Cbriftendom a 
mere numbering Den, full of Bl.uphemics about Chrill s Fcrlbn, and have bound the 



Chap. 40. Of the Type of Hagar, &c. 237 

Spirit of Chrift, in which a Chriftian fhould live in deepeft Humility, to the Forms and 

Orders of Difputation, and have fctfootijb Reafon to be a * Mafter of the Undcrjlandlng* Or to judge 

above (Thrift s Kingdom. M^nirf of 

95. But ought we to fpeak fo of Cbrijlendom and the Turks as if they were 0#*/theHoiySpi- 
Thus we lay, The Turk is openly zn J/bmaelitc, and a Mocker of Chrift s Humanity, rit is in the 
and holds him not for the Son of Man and God too j for he underftands not the heaveniy Scripture. 
Ens in the Per/on. 

96. But the Seels of Cbrijlendom do indeed cover themfelves with Chrift s Mantle, 
but do attack him in his Humanity and Deity, and revile him in his whole Perfon, tear, 
and rend one another [with Words and Swords] about his Perfon \ the one will have it 
this Way, another that Way, every one will be Matter over bis Words and Spirir, and 
deride Chrift in \\\s Members, and are as much revolting, rebellious, and fugitive JJb- 
m-jelltes as the Turks, and live in their felfifh Will, and ferve the Kingdom of Nature 
in their Self hood, and worldly Inter ejls, and Pleafures. 

97. A Chriltian fhould be dead with Chrift to Self, and be rifen again in Chrift, and 
be born anew of Chrift, and put on Cbrijl ; that fo he might be a Chriftian in Chrift, in 
the Spirit and heavenly Flefh of Chrift, according to the internal fpiritual Man. 

9$. But inftead hereof Men have put on Babel and the Anticbrtfl, and boaft them 
felves of their Ordinances. And in the Stone Houfes of the Churches, Cathedrals, and 
Cloifters of Cbrijlendom, though indeed they counterfeit fomewhat of Chrift, feeing that 
they there read the Writings which the Apottles left behind them, yet afterward in their 
Preaching, for the mod Part, they foift in the Kingdom and Government of Nature, 
with Brawling and Dijpitting ; and fpend the Time with difputing, confuting, and con 
tending about Scfls, and their different mental Idols and Opinions, infomuch that one 
Party is brought wholly to condemn another, and the Ears and Hearts of the Hearers 
are fo infected with Gall and Bitternefs, that one Sect wilfully oppofes another, and cries 
it down for dei-ilifo -, whence nothing but Wars and difdainful Provocations arife, to the 
etiolating of Countries and Cities. 

99. Thus they are alike before God, and lie as it were fhut up in Ilagar, in the dead 
Realon ; except the true Children of God, which verily are here and there to be found 
among all Nations and Sects, but wholly fimple and defpifcd, allb covered under Chrifl s 
Crofs to the Reafon- wife World. 

100. For as the four Elements receive the powerful Influence of the Sun, and we fee 
in the Subftance the Body, but not the Sun, though it works therein; fo 1-kewife 
the Spirit of Chrift is bid in the Children of God : But as an Herb fpringing from the 
Earth does, by tUe Virtue of the Sun, put forth a fair BloJJom and Fruit, fo alib do God s 
Children out of their difregarded Form. 



The Forty-firft Chapter. 
Of the Seal of the Covenant of Circumciiion, and of Baptifm. 

HEN God. had made a Covenant with Abram, and bleffed him, and Cm. xvii. 



*R ja( made him a Father of many Nations, which fhould be bleffed through 
\v M him, viz. by Abranis Bleffmg in the Covenant, then he gave him the 
sr w -w - Seal of the Covenant, viz. the Sign and the Figure upon what Ens the 
C j/^^W D Bleffmg pafled, and mewed him in this Figure what in Man fhould in- 
herit and polfefs the eternal Bleffmg ; that is to fay, not the grofs earthly 
Man, which is conceived and born in die Lujl of liel : lcjlj y out of the beftial Luft 



238 Of the Seal of the Covenant. Part II. 

of Man and Woman, which did involve or infmuate itfelf into Adam, according to the 
brutifh and bcftial Property of the divided Life s Eflence \ upon this the Covenant and 
Ble/fing do not pafs, but upon the Ens of the Word formed out of the heavenly World s 
Property, out of the Limits of the Earth; not upon the introduced Serpent s Ens out of 
the dai k World s Ens and Property, but upon the Scut, and Us right Body, which waj 
created to it in Adam. 

1. And we here fee by the Circumc ;fion y the Type, that the beftial Copulation of Man 
and Woman is an Abomination before the Holinels of God, which yet is borne withal, 
by divine Patience and PermiJJlcn^ feeing now ic cannot beorherwife with Man, he having 
loft the magical Birth of Paradife \ for here God let forth the Figure in the Circumdfi^n^ 
that every Male mult be circumciled on this Member of the Propagation of the malculine 
Seed, in that Man fows his own Will out of the Property of Nature in his Seed; there 
fore God fet forth the Figure with the Circumrijion, both of the earthly Seed, and allbor 
the Member and Will ; for the Spirit in the Covenant mult cut off through Chrilt s 
Death this Figure in the inward fpiritual Man, together with this beftial Will andDcrfirc. 

3. For the beftial, grofs, earthly Seed of the Man or Woman mall not put on the Co- 
*Jobn i. 13. venant and BlefTmg, as Chrift alfo faid, but he ivbo is not born of the Will of Man^ mr 

of tbe FIf/h y but of God \ the bcltial Birth with its Members mult be cut off through th; 
temporal Death, and die in the fpiritual Birth through ChrilVs Death, and be buried ia 
the eternal Death, viz. in the Nothing. 

4. But feeing the Covenant of God had incorporated itfelf in Abraham s Seed to a 
Propagation, God did here fet before him, by the Grtunui/ion, the Perfon of Chrift, in 
whofe Death this Bead and Monlter fhould die, and out of his Death a new angelical 
Form fhould come forth ; for the Circumcifion was not the Atonement, but the apprt- 
hended [or conceived] Ens of Faith was the Atonement ; out of which Ens of Faith 
Chrift fhould be born ; but the Circumcifion was the Sign, that the Ens of Faith in the 
Word of God mould cut off the earthly Seed. 

5. For the living Word of God looked into theCovenant , and in theCovenant the human 
Seed of the heavenly Part laid difappeared ; and in the difappeared Ens ftood the Aim or 
Limit of the new Regeneration in Chrift s Motion, where the Word of the divine Tinfture 
and Power would again move itfelf in the true Humanity created in Adam : And it diJ 
alfo move itfelf in the Spirit of the Children of Faith, fo that they were received and 
accepted of God in the Spirit (upon the Promifc *of the Motion or Manifeftation of the 
ihut-up Ens) as dear innate Children. 

6. Not that they had put on Chrift in the Flelh before his Manifeftation, but indeed 
the fame Ens in their Faith ; and this fame received Ens of Faith was the Circumcifm. 
-which circumcifed the Heart and Mind, and rent in twain the finful Veil* and pointed 
at the cutting off of the earthly introduced Serpent s Ens \nAdam, viz. of the earthly 
Seed, and the earthly Members to the beftiaj Propagation ; it (hewed, that Chrift (when 
the incorporated Ens of Faith fhould manifeft itfelf in the Humanity) fhould and would 
/cut off this Beaft, and deftroy the Life of Death and Hell therein. 

7. We muft not look upon the Circumcifion only and barely as a Sign or Figure, for 
it is the Seal of the Covenant, which ftood as a Seal imprinted on the Ens of Faith, for 
the Spirit of the promifed Word to the new Birth was in the Seal, as among Ckriftians it 
is in the Seal of Baptifm. 

8. And therefore God faid, That Soul that (hall contemn this Covenant (hall be rooted 
out from among his People; and he commanded the Natives and Strangers to be cir 
cumcifed, though they were not of the Seed of Abraham, to fignify, that the Covenanr 
parted upon all People, who would but receive the Ens of Faith - 9 even there the Circunv 
ifion fhouJd be done. 

4 



Chap. 41. Of the Seal of the Covenant. 239 

9. For that was not the right Circumcifion which was done outwardly on the Flefti, 
but it was the Sign only of the Circumcifion; the true Circumcifion was effected in the 
of Faith, in the Covenant, in the Power of the Word and Holy Spirit, where the 
Word, in the Spirit of Chrift, cuts off the Serpent s Ens from the right human Ens of 
the heavenly Part; v z. it cuts off the Ens of the dark World, introduced and infinuated 
through Adam s evil Define, and the Devil s poifonful Defire flying in. 

10. The Baptifm of the Chriftians and the Circumcifion of the Jews hold wholly one 
jnd the fame Right ; among the Jews the Circumcifion was effected or performed in the 
Word of Power, the Holy Spirit baptized them with the holy Fir is Kaptifm ; under- 
ftand, it baptized their true Man corrupt [and withered] \nAdam\ the fame was tinc 
tured with this Baptifm, viz. in the Ens of Faith ; for the Ens of Faith was the Baptifm 
of theJtwSj where the Holy Spirit did inwardly baptize them to ChrilVs Humanity. 

u. But now feeing this fame Word of Faith (viz. the Ens of Faith) has put on the 
Humanity, and quickened it in itfdf to Life, this fame Spirit does now baptize with/^a- Nttt.- 
tfr, pointing at the Humanity of Chrift ; for the Water of eternal Life, viz. the hea 
venly World s Subftance, was difappcared in Adam^ and made alive again in Chrid s hea 
venly Ens (being alfo the Water of the heavenly Powtrs) introduced into our (in him af- 
fumed) Humanity, therefore the Humanity of Chrift was the Firji-born from the Dead. 

12. And with this fame heavenly IVattr, which God s Word and Power introduced 
into the Humanity of Chrift from Heaven, underftand from the holy fpiritual World, 
z. from the fecond Principle, the I loly Spirit of Chrift does baptize the Chriftians in 
their Baptifm of Water ; which externally is alfo but a Sign of the internal Seal, in which 
S/the Holy Ghoft baptizes. 

13. And therefore Chrift has appointed the Seal of the Circumcifion into a Baptifm of 
Water, feeing the Fire-Baptifm in the Covenant is become manirtft in the Water of 
Life in the Humanity ; fo that this /-<?-Baptifm, viz. the flaming Love-word, is made 

Flefh ; therefore Chrift faid, b We mujl now be born anew through the Water and Spirit, b John iii- 
dtrwife ivt fhall not fee Gcd. 

14. For in the Water wherein the flaming Love-word in the Ens of the Covenant has 
rranifeftcd itfdf in our heavenly difappeared Water, which is become incarnate, all the 
Children of Chrift mi.ft be new-born, and take this Water in their Faith s Defire, in which 
Water the eternal flaming Love-word of God has incorporated itfdf; this lame Water 
baptizes the inward Man which difappeared in Adam to the new Regeneration ; and the 

earthly, beftial, half-ferpentine and devilifh Man to Mortification and Death* ; it circum- c Note, how 
cifes the poor captive Soul, and puts the Covenant and Humanity of Chrift upon it in * e are . ba P- 
the inward fpiritial Man, now difappeared or withered as to the Kingdom of Heaven* D eat li. 

15. Underftand it right, you Jews and Ckriftians -, you have but one only Baptifm ; the 
Jew is baptized inwardly on the Soul in the Ens of the Covenant, and circumcifed on the 
cifappearcd Ens of the right heavenly Humanity ; viz. the Serpent s Ens is cut off from 
toe heavenly Ens in the Power of the Word s Humanity, and the flaming Love-fpirit in 
ta Ens of the Word tinftures the true Humanity, and baptizes it with the conceived 
EKS of Faith which is taken in ; the Faith in the Spirit of God baptizes it with its bea- 
w* Wattr. 

16. And the Chriftian is baptized with the fame very Word and Water in the Faith ; 
ins wholly one and the fame-, only this is the [external] Difference, that God has ap- 
pomted and eftablifhed the Covenant of Circumcifion in the Baptifm of Water, feeing 
this /v/v-Baptifm has manifefted itfelf in Chrift s Humanity in the Water of Life. 

17. And that you may yet fee that they are bo:h one ; Cbrift was circumcifed as a 
Jew, and v/as baptized as a Chriftian, thereby to declare, that he, in his Love revealed 
in the Humanity, had manifeftcid the Fire-baptilm in the. Water, viz. in great Mcekncf*,- 
tf d Long-fufTcrance, and changed them into one. 



240 Of the Seal of tie Covenant. Part II. 

, i S. The Ens of Faith was not yet incarnate among the Jews, therefore God gave 
them the Sign of the inward Circumcifion by the cutting off the outward Fore-fkin, that 
fo they might have a Sign, that the Holy Spirit in the Ens of Faith in the Cove 
nant would cut off their finful Birth j whereby they were the Children of Grace in the 
Ens of Faith. 

19. But this fame Ens of Faith was frft made Flefh among the Chriftians in Chrift s 
Humanity, and is alfo now incarnate in the Children of Faith in their true Man : The 
Chriftians now, in their Faith s Defire, put on Chrift, (viz. this Ens of Faith, which 
the Jews did alfo put on in the Flefh) in the heavenly Flefh, viz. in the heavenly living 
Water in the divine Manifeftation. 

20. This Water is the Heaven, wherein the only holy Element is the Motion andEf- 
fencej it is Chrift s, viz. God s holy Corporeity, viz. the formed Wifdom of the forth- 
breathed or formed Word of the divine Powers, God s living, eternal fpcaking Word, 
which is a Spirit, and the divine Under/landing ; which again attracts to itfelf its own 
forth-breathed Efience, viz. the Forming of its Wifdom. 

21. The Father s Will draws the Soul, which is a Fire-Breath, out of its Fire-Spirit, 
to itfelf ; and the .SWsWill draws the noble Image created of the Wifdom, viz. out of the 
heavenly Efience, to itfelf; and the Holy Spirit draws the whole moving human Under- 
(landing to itfelf; fb that it is a God-Man, and a Man-God, God made manifeft in an 
Image ; and this is the Image of God: And thus aifo the Circumcifion and the Baptijn 
are to be underftood, which in both is the Ground, and chief Corner-Stone to the new 
Birth, among the Jews and Chriftians. 

Why 22. Now in that the Males were to be circumcifed and not the Females*, and yet <7//are 
Males only t O be baptized among theChriftians, is thus to be underftood, as follows. Mark it right, 
WhjMvIahjs y u J ews an( ^ Chriftians, and all other Nations, we tell and declare it to you all, for you 
and Females are hereby failed; the Time is come about that the Anticlrift muft die. 
both bap. 23. Adam was the Image of God, he was Man and Woman, and yet neither of them, 
tiicd. before his Eve, but a mafculine Virgin in peculiar Love, full of Chaftity and Purity: 

The Tinctures, viz. the Power of the Fire and Light according to the Property of the 
Father and Son, were both in each other as one, in an inctfiunt Conjunction of Defire, 
wherein ftood the peculiar jfcry Love-Dcfire. 

24. J3ut feeing the Devil affailed the Property of the Fire s Tincture, and brought hij 
falfe Delire thereinto, fo that the Fire s Tincture -was divided in the Properties of the 
eternal Nature, each Property on the Center gave itfelf forth into its Self-hood, wher.ce 
\\\tfelfijh revolted Will and the falfe Litft did arife ; which Luft defired to prove the dark 
World s ElFence, viz. the earthly Eflence out of the dark World s Defire, and to taftem 
itfelf how the fame would relifl, if Evil and Good (each manifeft in itfelf) were together, 
vis. in the Diftemperature without the divine One: Hereupon the falfe fiery Defire Ihuc , 
up the Property of the Light s Tincture with the introduced Vanity of the Devil s Defoe, 
and with the earthly Hunger after the Vanity (proceeding from the dark World s FflVnce) 
in the Earth, and in the Elements; fo that the heavenly Female, or right Virgin-like Life, 
was extinct in the Ens of the Light. 

25. For the Holy Spirit departed from the introduced Vanity ; and fo the bofy Matrix, 
viz. the heavenly Generatrix, difappeared, and the Mother of the outward Nature, c;~. 
the outward natural Woman, underftand the Property of the Woman, got the upper Do 
minion in the Birth, fo ihttAdam muft now be divided and figured into a Alan and 
Woman. 

26. But feeing the fcry Property of the Tincture (which now has the Dominion in 
the Man, and is called Man by Reafon of the Father s Property) was the Cauie of the 
poifonful Infection, fo that the Tincture of Venus^ viz. of the Woman or the Light, was 

5 mortifiei 1 . i j 



Chap. 41- Of tbt Seal of the Covenant, 241 

irtortifrtd ; afld feeing he introduced in himfelf the Abomination of L*Jl into the Wo 
nun s Property, whereby afterwards the Woman, viz. his Eve, did fo eagerly luft after 
vil and Good, and began the earthly Eating thereupon we arc here to conftder, that 
this fame Fire s Soul, r/ z, the Mat s Tincture, mu(t be baptized again with the divine 
Love* Fire, that fo it might not introduce the Em of the Devil and Serpent, infmuated 
into the taj"cidine Seed, fo poifonful, into the Woman s Matrix , it mull be tinctured. 




Nature and Eflence into a Woman or F>malc-Man ; and in her the holy Vir 
ginity difappeared as to God, viz. the Tincture of the Love and Light did Hill remain, 
but as it were dead or difappeared ; for the outward Mother, viz. the elementary Mother, 
lived now in its Stead in her, and was the Generatrix of Nature, which muft receive 
Mams, viz. the Man s Seed, into itfelf. 

28. Into this difappeared heavenly Tincture of the Light, viz. into the true -holy 
t irginity, the eternal holy Word of the Power of God, which had created Adam into an 
Image of God, did promife and incorporate itfelf, with a Covenant, to bruife the Head 
of the Devil, and the Serpent s Ens. 

29. Thus underftand us here very accurately : Like as the Father generates the Son * 
and as out of Adam, who denotes the Father s Property, the Woman, viz. his Love- 
Tindure, was taken ; and as before, whilft the Woman was in the Man, the Fire s Tinc 
ture penetrated into the Light s Tincture, and loved itfelf therein , and as Man and Wo 
man are one Body, fo likewife the Hr^-Baptifm of the Circumcifion went forth oat of the 
Man s F/r^-Tindture into his Female Tincture in the Woman } God baptized the Fire s 
Tinfture in the Man ; and out of the Man s Seed comes both the Male and Female.Se*. 

30. Thus the Man s Covenant and Baptifm entered into the Woman, viz. into the 
ftm!e Property, for the Woman s Tincture had in it (already) the holy Era in the Co 
venant, that God s Word in the Covenant would become Man, in her fhut-up [barren,] 

! w, and quicken again therein the difappeared Virginity. 

31. therefore the Woman muft not put on the Seal of Baptifm in toerw peculiar Will 
orDefire, but have it from the Man, feeing (he was -taken from the Man, that fo me 
might become a right Woman in the Man s Baj.rifm, that the Image of God in her 
might obtain the Fire s Baptifm and Tincture from the Man. 

32. For St. Paul underilood this very well when he faid, Vhe Woman Jhall be faved ly* \Yim.\\. 
boring c f Children, if fie continues in the Covenant, and in the Love. For the Woman 

bs her Soul from the Man s Soul ; and when fhe is given to the Man, then (he is one 
Body with him, and brings forth Children to the Man-, fhe is his Woman, his Inftru- 
ir.cnt; an half Man, and the Man an half Woman. 

33. And that the Man s Property might again obtain the perfect Love, viz. the Fe- 
nalc, and the Woman the Mafculine Ens, the Holy Spirit baptized * e Man s, viz. 
the Fire s Tincture, with the heavenly holy Virgin-like Tincture, and ti vlan baptized 
the Woman s Eflence in his Seed with theory and a]r divine Tincture -, therefore God 
commanded the Malts only to be circumcifed. 

34. For in the Jews Fire- Baptifm the Spirit baptized, only vjilhottt Water, but among 
tHc Chriftians the Spirit baptized through Water : The Jewifli Women could put on the 

Spirit indeed in the Man s Fire-Tincture, but now feeing this fame Fire-Word is be- f Burning, ai 
come Flefb, they ought now of Right alfo to put on Chrift in the Hefh, and be baptized , 
for their heavenly difappeared Virginity muft alfo put on Chrift s introduced heavenly 
yir Zi"ity 9 that fo they might be true manlike Virgins in the Spirit and Etfence of 
Chrift. 
VOL. III. I i 



242 Of the Seal of the Covenant. Part II. 

55. Now Reafon afks further, Why muft the Male-Children be circumcifcd juft on 

Circumci- /, Eighth Day ?* Why muft it not be either fooner or later ? Did it not lie in Man s 

Day. 1 C Choice and Power to delay the fame if it was weak ? Herein is contained the Myftery 

and Wonder. Dear Brethren, ceafe from the Contention of the Letter, and learn to un- 

derftand the bidden Myfteries; we (hall deal with you in a child-like Manner ; do but 

look us in the Face, from whence we come, and whence it is that we know and under. 

(land all this. 

36. Cod commanded the Boys to be circumcifcd upon the Eighth Day. And for what Rea 
fon ? Six Days are the Man in Nature, the fiventb is the Day of Reft in him, viz. the 
heavenly dif.ippeared ;/j, wherein the fix Spirits of Nature work , as God made the 
Creation \njix Days, 172. out of the fix Properties of Nature, and brought them to Reft 
into the f event h^ viz. into the Emanation or Flowing-forth of the heavenly Ens, which 
God has co-imprinted into the Compaction of the Creation, which is the Reft and right 
JLife of the fix Properties. 

37. Thus Man has got feven Days for his own ; the feventh is his Day of Reft; un- 
derftand the feventh Property is the heavenly Nature, which ditd in him, whereby he 
came into.Difquietncfs , therefore the Eighth Day came out of mere Grace to help him, 
and gave itfrlf again into his feven working Days, viz. into the feven Properties of his 
own Efience : And THIS DAT is Chrift, in the Circumcificn, and in the Baptifm. 

38. For God in this Procefs holds the Order, with the Regeneration of Man, in the 
Manner and Nature as he created him out of feven Days-, underlbnd in fix Days his 
natural Life was brought out of the fix Properties of the inward and outward Nature into 

S^E ThC atl * ma S e an(l ihtfwwtb Property was the Paradife, viz. the h Saturday, in which the 
ing!" fix Spirits of Nature in their Operation were reconciled and <itoned\ for it was the fpiri- 

tual World. 
. 39. And hence arofe that Command to the Jews, that they fhould fanftify the &J-. 

lath, and reft even externally on the Saturday, to fignify the inward, holy, eternal Sab. 

bath, in which the Spirit of God works in Man and every Creature, in each according 

to its Property ; for every created iking rtjhd in him. 
40. And therefore he commanded the Male Children to be circumcifed on the Eighth 

Day, viz. in himfelf; for he himfelf is this Eighth Day which circumcifes; for before 

Chrift s Humanity the Procefs went in the Form of Nature ; but feeing now Cbrijl has 

fulfilled the Nature of Man, and given himfelf into the feven Days of Man s Property, 

Children may now be baptized every Day. 

41. We fee here a very excellent Figure by the Beginning [or firft Inftitution] of the 
Gircumcifion, and Covenant of the />>*- Baptifrrr, againft the Makers of Conclufions in Rca- 
fon upon the Letter, who will needs have ir, thaty0;;;<? Children are damned from the 
Womb, and even for this Reafon, becaufe they are taken and born out of the corrupt 
Ens of Nature : For Jfimael, who was by Nature a Mocker, and captivated in the pci- 
fonful and corrupt Adami^al /, even He muft be the/r// Man which Abraham circum- 
ifes\ who wao ^.iptized in the Covenant. 

42. You Ueafon-wife! I pray let this Looking-Glafs before your Eyes, and think 
what you do with your Conclufions concerning Predtftination\ we fhew it you in Humi 
lity; if you will not fee, it ihall be fhcwn you with Fire, which is certainly known: 
For Chrift came fof Ifmacfs Sake, and for thole that are like him, to help and Jave thcm r 
if they would themfelves; but in Ifaac fhall the Seed be called, viz. the Eighth D& 9 
which is come to help the otheryf.v Days, and introduce them again into the fii:iith 9 viz. 
into the Day of Kcft. 

43. Dear Brethren, be inftructed right: The God of Love ,//// net the Death cf fccr 
but has poured forth his bcft Trcalure (which he had in himfelf, and is 



-Chap. 41". Of the Seal of the Covenant. "243 

himfelf) in Grace over all Men ; like as the Sun fliines to the Good and Evil; but the 
Wicked corrupts and fpoils the 1 Trtflftire in himfelf, and will not receive it, but takes Hisprccioux 
in the Ens of the Serpent full of Vanity, and is baptized with the Fire of Gud s A>ifr in Icia c - 
the Will of Self. 

44. But if he went with his own \Vill into the Death of Chrift, and defired from the 
Bottom of his Heart to die to his Self-hood and own Will in GoiTs Mercy, and call his 
vholc Truft and Confidence in God, and thought that he had nothing of his 6iun in this 
earthly Cottage, but that he was only a Servant, and Steward of God and his Neigh 
bour, in all that he has and pofiefles, and forfook the Propriety [and felnfh Intereft] 
thereof in his Mind, he fhouldyitf be baptized with the Holy Spirit, and put on Chrilt 

it bis mn. 

45. But thefe mifchievous cartb y temporal Coeds, temporal Honour, and Pleafure of 
the Flefh, captivate him in the Ens of the Serpent, fo that he is not capable of the Bap- 
tiim of the Holy Spirit. 

46. Alfo the fclf-elected, unfitted, and unprofitable Teachers (trained up in the School 
ofthedilputing Reafon, and chofen by the Favour of Man) are wholly blind herein, and 
teach only out of the Hufk or outward Veffel of the Regeneration ; they will needs be 
tutwardly adopted Children, by an external Imputation of Grace, though they live only in 
the Will of Self; they will preach the Holy Spirit into the Beaft of Self-Will, which yet is 
no Way capable of the Holy Spirit : They underjland nothing fundamentally either of 
the Baptifm, or the Lord s Supper -, the new Birth is ft range to them ; they deny the divine 
t/enlial Jn-dwelling in God s Children, viz. the Temple of God, and fo (land before the 
Jews, when they ihould declare unto them What Cbrijt is IN US, and what Baptifm 
and the Lord s Supper are, juft as pictured Chriftians, or as Idols. 

47. For the Jews know that God has fpokc with tbeir Fathers, and given them the 
Circumcifion, and the Covenant; there they flick : But could the Chriftians funda 
mentally demonftrate to them what the Covenant and Circumcifion are efTentially and 
tftfluai/y, together with their k Offerings, they would forfake the Sign, and enter into the* sacrifice!. 
Sub/lance. 

48. But that it has fo fallen out, that both the Jews, and alfo the Chrijlians, have 
walked in Blindncfs, even till this loft Time, and fo alfo the Turks, who by Reafon of 
thcBlindncfs, Contention, and Ungodlinefs of the Chriftians, have turned themfelves to 
Reafon and Nature, God has therefore permitted it, becaufe the Chriftians and Jews both 
in the old and new Teftament received and appropriated to themfelves the Covenant, and 
the Seal of the Covenant, in the outward Shell only, viz. in the VefleJ, [or literal Notion 
and Apprehenfion,] and lived only to the outward earthly mortal Man ; they always 
regarded, and provided for the earthly Kingdom and Life, more than for the eternal. 

49. They would underftand in the Hufk, viz. in the outward Letter, what God has 
fpokc ; and they chofe to themfelves Reafon-wife People, which were gifted in the out 
ward, formal, logical, and notional Understanding of the Letter, who had not the Spirit 
and Power of God s Word and Life in the new Birth in them, but only the Spirit of 
Mf, Pride, and the earthly Belly-God, contriving thereby how they might be rich, in 
Chrift s Poverty, upon the Earth : Thefe Men have blinded them, fo that, both among 
the Jews and Chriftians, Men have regarded and loved only the earthly Ens. 

50. Therefore God has permitted, that the Wonders of Nature in the Power of his 
Anger fhould be opened and brought forth in them, and that they IhouJd thus flick in 
Bhndnefs, yet in Controverfy andContefts, fo that the Name and Memory of his Covenant 
might not quite be extinguifhed ; and one Nation has by Reafon thereof exercifcd and 
evil-intreated another, in the Contention and Contrariety, whereby often a fair green 
Twig has fprung from the right Underftand ing, which has been ilrange to them, by 

lit 



> 



II. 

Rea/bn of their recwoe& Opinions* and they have contemned and perfecuted k * for the 
earthly Man in Self is not worthy of the holy Covenant and Seal. 

51. And feeing God knew very well that they would run of themfelves without being 
fent of him, and would abufe the holy Ens in the Covenant, thereupon the Veil of A/*. 
fts has fcfct the Jews, and the Tower of Babel with the Antichrift, (viz. the outward 
Cfirift inftead of the holy Ens in the Covenant, that is, God s Prefence) the CbrijHw, 
fp that they have been evermore feeking, in this Antichrift, what God is, in his Cove 
nant, \Vill, and Efience. 

52. Thus they have been cxercifed in Contention, and Perfection* in that they have 
perfecuted one another ; yet fo, as that God s Children have fprung forth in the Ore// . 
and Cbriji has been inwardly manifeft to them, but outwardly Babel has yet ftood both 
among the Jews, Chriftians, and Turks i the Antichrift is only thefamt among a]l, for 
he is ftp titular pr Letter-God, wherein the Self-Will fee^s and worihips God in the 

llufk. 

$3. Hear therefore, ye Chriftians, Jews, Turks, and Heathen, even tU Nations of 
ihe Earth, what now (yet once more for a Farewell in this World s Exigence) is freely 
tendered to. you, |n the Violation of the merciful God ii\ the Voice of his Trumpet, bjr 
his Love-Will and Spirit * the Sound of the Trumpet concerns you all ; let it enter into 
your Ears, and do but open your Ears and Hearts a little from Self* and then you ftuii 
Jiear the Sound inyw : it founds through all, even to the Ends of he Earjth, but no 
Self-Will hears ir. 

54. The only divine Way, wherein ^an may fee God in. his Word, Being and Will, 
is tbis* that Man becorne wholly one in himfelf, and in his 6~M* Will forfake all, whatib- 



ever he himfelf is or ha?, let it be Authority, Might, Power, Honour, Beavjty, Riches, 
Money, Goods, Father, Mother, Brother, Siller, Wife, and Child, Body, and Life, 
^nd become wholly a Nothing to himfclf: He muft freely refign up all* and be poorer 
than a Bird in the Air, which yet has a Ntft i the true Man muft have none ; for he 
muft travel away from this World, that fo he be no more to biwfelf in this World : He 
muft be a Nothing to the World s Self and Interefls\ for the Subftance of this Work! 
vbich he poflefies for a Propriety is the Tower of Babtl t and the Antichrift, wherein Men 
will be their own G<?d , and with this felf-made God they will afcend upon the Tower to 
Or with Heaven, and place themfejves for God. Understand it thus : 
God< 55. It is not meant that one fliould run from Houfe and Home, from Wife, Children, 

and Kindred, and fly out of the World, or fo to forfake his Goods as not to regard them; 
but the own Self-Will which pofieflcs a)l this fpr a Propriety, that he muft kill and an 
nihilate. 

56. And he muft tfok* that all that of which he is a Mailer is not at all his <wn t kt 
him thrive or go behind-hand, gain or lofe, be rich or poor, wife or fimple, high or 
low, let him have fomcihingor nothing; let him efteem all tbefe Things alike* affair 
Garment as a coarfe patched one, the Profperity of this World as the Adverfify, Life as 
Death, his Authority as a Servant s Place, a kingly Crown as an old Hat i and let him 
forfake it all in his Mind* and not account k for his own. 

57. But he rr.uft think and wholly refign up his Will thereinto, that he^ is bat a Sa 
vant of all whatfoever he hasj and is only a Steward in that Calling, Profcffion, Ofncc, 
arid Order, wherein he is ; that it is Gffd s and his Brethren s in common ; that he only 
ferves God and his Brethren therein ; and let him look that whatfoever is conferred an4 
put upon him, be fo received of him, and managed by him, as that it rnsy conduce to 
the general brotherly Order and Profefllon, and that God may make luch Order* in this 
World, as a Figure of the !r ;iical World, th# fo he might ferve him therein. 

58. And he .muft eat at sa f Infinuatc his Min4 in getf-topd. as to think (let him PC 



Chap. 4* Of the Seal of the Covenant 245 

either King, Counfellor, or Judge of the People) that he is therefore fatter before God, 
or before Man ; he muft continually look upon his naked Bofom, and think, that one 
naked Man does always referable and is tik* another j and alfo that his Gown of State, 
and OlHce over which he has Charge* belong to the brotherly Society. 

59. And all whatfocver is beftowed and conferred upon him either for Honour, Power, 
Wealth, and Goods, he muft return and givf it back again to God his Creator, and fay 
unfeignedly in his Mind, Lord! it is thin*, I am unworthy to have Command over it ; 
Put feeing thou haft placed me therein, I wholly and fully refign up my Will to thee : 
Govern, and work thou by me, as thou plealeft, that it may be done in thy Will, and 
conduce to the Profit and Service of my Brethren, whom I fcrve in my Calling, as thy 
Command: Do thou, O Lord, all through me, and fay only in me, how, and to what 
I ought to direct the Works of my Hands, to wham I fliould give and bellow Money, 
Goods, Power, and Honour:- And thus continually he mould think, how he ip his Place 
inay pleafe and pleafure (not himfelf but) his Brethren. 

60. But if he be a Servant, then let him think that heferves God in his Will, and Men 
in God s, and the general brotherly Function ; and in that little which God has given hiro- 
in this Cottage for Food and Raiment, he is as rich as a King; for if he looks upon him- 
fclf naked, he fees the Truth. 

61. And when Man brings it fo far, that all is ttte to him [that he is able to cftecmall 
Things alike, and be content with any Condition, as St. Paul teaches] then he is as the 

poor Chrift, m wbe lad not wherton to lay bis Head-, and he rightly follows Chrift, who m Maitb.viii. 

laid, " He that forfaketb not Houfe, Court, Monies, Goods, Brethren, Sifters, Wife, Child, o. 

ad dcnieth not bimfelf, he is not worthy of me. \*" ht * * 

fa. ^Vnd for the Sake of this Self and Upworthinefs, God has turned a\yay hi? holy 
Countenance from the Nations, fo that they have known him only through a dark Word 
and Shadow. 

63. But he that enters into this total Refignation, he comes, in Chrift, todivineCon- 
templation, fo that he fees God in him, and fpeaks with God, and God with him, and 
tndtrftands what God s Word, Being, and Will are ; this Man is // to teach, and none 
clfe; he teaches God s Word from him; for God is made known aqd manifeft to him, 
in his Covenant, of which he is a Servant and Ivlinifter-, for he wills nothing but what 
God wills through him. 

64. He teaches when God commands him, let it be either to Friencjs or Foes, in their 
Seafon, or out of their Seafon \ he thinks that God muft do in him as he pleafes, and 
though he muft therefore fuffer Scorn, yet it is all one to him: If he be honoured and 
rcfpcded of Merr, he humbles himfelf before God and his Brethren, and gives God and 
his Brethren the Honour, and takes it not at all to himfelf ; but if they curfe him and 
(mite hirnon the Face, he thinks thus; I now ftand in Chrift s State of Perfection, it 
(ball turn to the beft for me and my Brethren. 

65. Lo ! loving Brethren, this is a Chriftian, and fuch a Kingdom he now pfTers to 
you, by the wonderful Sound of his Spirit s Trumpet, and there muft vn^Jhall fre fuch 
i Kingdom foon manifeft and come into Being, for a Witnefs to all the Nations of the 
Earth, of which all the Prophets have propheiicd. 

66. On the contrary, he offers to all wicked, unwilling, ftubborn Men, his Anger r 
Wrath, and Hardening, to devour them, and to make an End with Babel: T D " % no* 
I, but the Spirit pf the Wonders of all Nations. 

67. Therefore trufs up thyfelf in Armour, and lay luftily about thee, thou Ami- 
chriilian Babylon, and devour much Blood, for thou thyfdf art even ht that deftroys, and 
quite ruins thyfelf: For thee, there is no Remedy, [thou wilt take no Counfd, thy owiu 

Fury in Hypocrify hardens thee,] alfo there i* na Rpuitauu ia. thy Will* 



24.6 Of- the Seal of the Covenant. Part II. 

but for the Children of God under thee, we have written this, as we have known and 
feen it. < i : 

68. .Now fays Babel, Whence fhall this People come that fhall know the Lord, and liv e 
in God ? Hear, O Bald ! Among thy Brethren in the Time of thy Affliction and Tribu 
lation, they arc brought forth in their Dilrefpect and Mifery , and thou calleft them Fods, 
and knoweft them not ; let no Man wait for another coming j the Time is already come 
. about; the Voice of the Caller and Hearer is already prefent; the Covering is put away 
from this Voice ; thou art not at this Time called under a Veil, but with open Mouth, 
very clearly. 

69. This Voice of the Crier opens God s clear Countenance in his Children ; and in 
the Ungodly the angry Countenance, feeing they defire fully to purfe up all, in Cove- 
toufncfs into Self, viz. into the Antichriftian Bag, and to bring the Whore of Self even 
to the very 7 op of the Babylonical Tower. 

70. The Sign of this Image, and its DeftrucYion, is the Covetoufnefs and Envy ; its 
Sign flood before in Silver and Gold\ that was the Banner and Standard of Antichrift: 
But now the Banner has changed itfelf into Copper, feeing Mars is the Soul, viz. the 

Or Sword. Man or Hufband in Copper, fo that this Mars is given to Babel Tor a Banner and En- 
fign, which Jh all rule i\\\ Babel has an End, and no wicked Man fhall know this; and 
though he carries the Sign in his Hands, yet he calls it only his loving Companion. 

71. But upon the Kingdom that is, and is not, and yet is, fhall the glorious Orna- 
mcnt of Gold be put, for the Prince of the Powers of the Earth has given it to them. 

Amen. 



The Forty-fecond Chapter. 

Of the ThreeMen which appeared to Abraham in the Plain 

who ivent towards Sodom, and fet the Cities of the Children of 

Ham on Fire from the Lord. 

J , . * 

77je Meaning of this Figure. 

Gta. xfiii. * J55^ W > 6?$3 T firft, when Abraham was called only Alram, God appeared to him 

in the Vifion as one ; and when he had fealed the Covenant with the 
Circumcifion, he called him Abraham, viz. a Company or Multitude 
of Nations, a forth-breathed manifeft People of God, in whom God 
^ ac ^ ^ ortn "^ reatnec ^ or manifefted himfelf ; and he appeared to him alfo 
a ^ terwar ^ s n f he Manii eftation of the holy Trinity, viz. in Tbree A#fl, 
which were only One, wherein the Manifeflation of the holy Trinity 
in the Deity was fet forth, and reprefented in Man s Image, how the whole Trinity of 
the Deity would now manifeft itfelf in this Covenant in the Humanity, that the Trinity 
of the Deity mould be icen in tbs Flejh. 

2. And hereby is declared the great Humility in the Deity, viz. in Chrift, how Chriil 
would f ijit Mankind, and take Care of Man, and alfo condefcend to be entertained by 
Man j as he came, in thcfe three Men, to Abraham, and fuffered his Feet to be wafhed, 




Chap. 42. Of the Three Men which apf eared to Abraham. 247 

and did cat and drink ; which denotes, that Men muft cherim or lovingly entertain the 
poor Chrift, who is poor in this World, in bis Members and Children, who alfo would 
be poor, contemned, and defpifed People ; and what Men do unto them, that they have 
done to thefe three Men, viz. to Chrift the holy Deity in the Humanity. 

9. The Words of this Figure runs : p And the Lord appeared unto him in the Plain */P Vcr. i 16. 
Mamrt, as be fat in the Door of bis rent in the Heat of the Day -, and he lifted up bis Eyes* 
end looked, andlo! three Menjlocdby him: And when be faw them, be ran to meet them 
from the Tent- Door, and bowed bimfdf towards the Ground, and faid, My Lord, if I have- 
fsund Grace in thy Si^bt, pafs not away, I pray tbee, from thy Servant ; let a little Water be - 
WW, I pray, to waft your Feet, and rejl yourfehes under the Tree, and I will fetch a Mcrfcl 
if Bread, that you may ref reft your Hearts-, after that ysu Jhall go on ; for therefore are ye 
ime to your Servant. They faid, Do as thou haft faid ; and Abraham bajlened into the Tent 
into Sarah, and faid, Make ready quickly three Mscfures cf fine Meal, knead it, and make 
Cakes upon the Hearth: And Abraham ran unto the Herd, and fetched a Calf tender and good* 
and rave it to a young Man, and he bajied to drefs it ; and he took Batter and Milk, and of 
1st Calf which be bad dre/ed, and Jet it before them ; and be flood by them under the Tree, 
end thfy did tat. 

4 . And they faid unto bin:, Where is Sarah thy Wife ? And be faid, Behold, in the Tent. 

And bejaid, I will certainly return unto tbee again, * as I live >, and lo ! Sarah thy Wife Jhall <* Or in that 
hve a Son : And Sarah heard it as fie flood behind at the Tent-Door. Now Abraham and Manner. In 
Sarah were both old, and well Jiricken in Age, and it ceafed to be with Sarah after the Man- ^ }" 
ttr of Women, and therefore Jhe laughed within btrfelf, and faid , Now I am old, Jhall I have ; to the 
Pleafure, my Lord being old alfo? ,ind the Lord faid unto Abraham, Why did Sarah laugh, Time of Life. 
and fay, Shall I ajjuredly bear a Child which am old ? Is any Thing too hard for the Lord ? 
M the appointed Time 1 will come unto tbee again, as I live, and Sarah Jhall have a Son : 
Mta Sarah denied it, faying, I laughed not :. For Jbe was afraid: And be faid, Nay, but 

lb;u didfl laugh. 

5. O thou great and wonderful God, how plainly and (imply doft thou reprefent and 
pourtray the Kingdom of thy Son in the Humanity ? How lively and fully are the greateft 
Myftcries delineated herein ? And indeed they are fo plainly represented, in fuch enure 
Smglenefs and Simplicity, as Chriji, who notwithstanding was King of Jfrael, did ride into 
Jtrufalein upon an Afs. Here the proud World may have a very true Lookmg-Glafs, and 
lee if they be the Children of this Simplicity. 

6. The great Love and Humility of God in Chrift s Perfon are fully reprefented in 
this Figure, how God came in the deepeil Humility and Simplicity into the Humanity, 
when The Humanity was enflamed with higheft Heat of the wrathful Indignation of 
God s Anger, as the Figure here denotes. 

7. The (href Men came before Abraham s Tent in the very Heat of all the Day : I his fig- 
nifies, that God did/r// incorporate himfelf with his Love-Covenant, and alfo with the 
hilncfs of Time rcfpefting the Covenant, when the human Day, understand the fix Pro 
perties of the Days, were mod of all inflamed and fet on Fire in the Wratb or Nature, 
in Man. that is, in the Fall. And afterwards in the Fulnefs of Time, when the 

hity of thefe fix Days was in the very exceeding burning Heat of Vanity, and the bcftial 
Property, he manifefted himfelf with his tender Humanity out of the Ens of the holy. 
Covenant, and came in three Perfons of the Deity before the earthly Man s hfcnce, or 
earthly Cottage, viz. the Soul s Vent* and appeared to Abraham, that is, loAdamin his 
Children, viz. to the human Eficnce. 

8. And here is fully fet forth the Type and Image of Chrift : When Abraham fees thefe 
AK be roes to meet them, and bcws himfelf towards the Earth, and runs from ike Door of 
bis rent unto them, and prays them to rejt under the <Trec, until If Jbeuld do that far wbffi- 
they came. 



24.8 Of the Three Mtn which appeared to Abraham. Part II. 

g. We muft look upon this Figure thus : When the -divine Voice had represented it. 
(elfin the Ens wherein it would Become Man, in three Perfons to Abraham^ then Abrt. 
fan s apprehended Efts of Faith fct iiferf forth alfo to this Image, viz. to the Triune Hu. 
manity in the Figure; for the Ens in the Covenant in Abrahams Faith was furrounded 
whh the great Heat of God s Anger, when the human Day was grown hotteft in the hu 
man EiTence. 

10. But when he looked up, and faw the Type of the Triune Deity (landing before him, 
this Faith s Ens in deepeft Humility in Chrift s Perfon (being that which was to become 
Chrift) did bow itfelf before the Trinity of the Deity, which was come unto him, which 
would in the Fulnefs of Time give forth and manircft itfelf with the Voice (which now 
fpoke in thefe three Men with him; in this Ens of Faith (being the Humanity of Chrift 
before his Father) and faid, Lord, if I have found Grace in thy Sight, pafs not away fr cm 
ibis Ens of Faith, viz. thy Servant. 

11. For Abraham was now in the Spirit, and fpoke from his Faith s Ens in Chrift s 
Humanity, and before him flood the Type and Image of Chrift s Deity; and he faid in 
the great Humility of the Humanity of Chrift, Let a little Water be fetched^ and v:a/bycr 
Feet : This is the great Humility of Chrift, who wajbedbis Difciphs* viz. his Children s 
petty as thefe three Men here were warned ; fignifying, and pointing our, that ChriH 
fhould wafh Whh his Blosd the Feet of God s Children, who mould be born of thefe three 
Men, viz. of the Trinity of the Deity, whereby they might come to God. 

12. And be bad the three Men nftvnder the Tree: This now fignifies the free of Life, 
under which God s Children fhould fit down ; and then be would bring them a Morftl cf 
Bread to refrejh and comfort their Hearts\ and afterward they fhould go: That is, when 
Chrift has warned his Children s Feet with his Blood, whereby they are able to go to 
God, viz. the holy Trinity, then he gives them a Morfel of Bread* that fo they may 
recreate and ftrengthen their Hearts v that is, he gives them the Bread of Life, viz. his 
heavenly Fle/b for Food, fo that they wax ftrong, and are able, in the divine Power, to 
go from Abr&b-ants earthly Tent, through this World in God s Anger, to meet the Lord, 
and bow themfelvcs before him, as thus Figure fignifies. 

13. And he fays further: For ye art t her f fort com* to your Servant : Underftand it thus, 
The holy Trinity was here at this Time reprcfented in an Image of our Humanity, and 
JtbrabafitfooA in the Type of the Humanity of Cbrift, even as Chrift and h Children 
are in reference to each other ; the holy Trinity leads the Children of Chrift in the & 
vine Drawing to the Humanity of Chrift ; and now thefe three Men flood there in our 
Stead before Chrift, viz. before the Figure; for the Father draws them to Chrift, and 
through Chrift to the Father ; they are wo/bed and atoned in Chrift ; therefore now faid 
Chrift to the three Men, which God reprefcnted to him in his Perfon, Therefore are ye 
cvtoe 16 your Servant. 

14. For Chrift miift be our, viz. jhefe three Men s Servant ; and God brings his three 
Men, viz. us, ^vho approach to him, in bimfelf, viz. into the Will of the holy Trinity, 
to his Servant the Man-Cbri/l* that fo he may wafh and feed them; and then they are 
able with Boldnefs and Confidence to come to the holy Triune Deity. 

15. And the Men faid to Abraham, Do as tbou baft faid: That is, Chrift offers himfel 
t6 his Father, viz. to the Triute God, for a Servant; underftand, the Word, which the 
Triune God did infpire into Adam* concerning the Bruifcr of the Serpent s Head, offers 
itfelf for a Servant to the Triune God, viz. to the Children who fhould poilefs the . 
dom of Heaven ; now the Triune God fays, Do with thefe thine and my Children as tbou bajl 
faid* that is, with thefe Children which arc now fet before tbee ; for they fhall be Angels, 
and thou malt thercunco help them, for I am therefore come in then unto thcc j now do 
tt-tfaou haft fiW. 



Chap. 4 2 * Of f ^ e f ^ jree Men which appeared to Abraham. 249 

1 6 Here God/*//r gave the Man Chrift to accomplifh the Confummatum with them, 
jshe hadfaid; and the whole, entire, excellent, and holy Figure of the New-Birth, is 
-h-rein emphatically and lively fct forth ; and it (hews, how the holy Trinity delights 
!lf with Figures concerning the Word incorporated and infpoken into Adam, and now- 
opened in Abraham s Ens of Faith, and fets it forth with Types, and plays in Figures 
with this Cbriji, who was to come-, where God reprefents the Pcrfon or, Chrift in Abra- 
bsm and the Children of the New-Birth, whom Chriil (hould beget anew, in the Perfon 
of the three Men,, viz. in the Triune Deity, which brings them through Chrift into 
tfclf and places them in the Angelical Choir* as thefe three Men did appear in the Form 
df three Angels* and alfo in the Perfon of the holy Trinity, fignifying, that the holy Tri- 
nity would dwell in thefe angelical Men, and that they mould be the Image, viz. the- 
Manifestation of God. 

17. Abraham commanded to take three Meafures cf fine Meal, and to knead //, and bake 
Cdts, that the Men might eat : What does this mean ? Thefe three Men had no Need of 
2 nv fuch Eating ; it is the Figure of Man s Regeneration : The three Meafures denote 
the three Principles, viz. the three Worlds in Man : The Hne Meal points out the bca- 
~>* y Humanity, viz. the divine heavenly Subftantiality, that the Property of this hea* 

wily and divine r Subftantiality (hould alfo be kneaded and mixed with ours, difap- , Or Efltnce.. 
pearcd in Adam-, and a divine Cake, viz. fweet Bread for Food of God s Children, mould 
t baked thereof; underftand in theory Heat. 

1 8. When Chrift ftood in the Fire of his Father s Anger, viz. in Hell, then thefe fweet 
Cakes were baked for God s Children,, which they mould eat ; and the three Meafures 
:re now the three Worlds (viz. the whole Man without the Serpent s and Beaft s Property) 
which mall be mixed with the divine Ens into a Lump, and Cakes baked thereof-, this 
is now CbriJTs Flejb* which he has joined or mixed with our Humanity, and gives us 
now the fweet Cakes thereof to eat, viz. the heavenly Fle(h> here the holy Spirit played 
herewith in- the Figure. 

19. And Abraham ran t the Herd,, and made ready alfo. a Calf tender and good-, that is, 
inave it to his young Man to drefs it. O thou wonderful God ! How much does Sim 
plicity pleafe thee? How plainly and fimply doft thou reprefent the great Myftcnes to 
w? I thank thee, that thou Iheweft me, unworthy Man, fuch Things, wherein the 
whole World is blind. O God, open thou their Eyes, I pray, that they may fee, and 
txrn to thee, and enter into Humility. 

20. The tender Calf, which was made ready, for this Meal, is the Ltmus of the Earth, 

?iz. the outward Man, which is before God as a Beaft; underftand, it is a Wonder- Marvellous 

Beaft, like as the wboft outward World before the divine Understanding is only as a or wonderful. 

Braft, wherein od forms himfelf with the holy fpiritual Ens into an external Body, to 

toe Manifeftation of his Deeds of Wonder, both of Love and Anger -, which- Figure of 

the outward World, viz. the divine Beaft, (hall s* be wholly turned into nothing, but AW, What 

ifce Vanity onJy (lull be feperated from the Good into the. Kingdom of Darknefs. 

21. In like Manner, God will- not wholly caft away the divine Beaft on Man, which tl 
indeed dies here, but only the introduced Serpent s Em, and the Vanity of the dark 
World s EfTence : The divine Wonder-Beaft, which is the Servant of the divine fpiritual 
Imarre, and (hall be fo in Eternity, the fame (hall arife at the Laft Day, and be proved 
through the Fire of God ; where it (hall be nude very pure, as a Cryftal, in which the 
Awel, viz. God s right Image, (hall dwell,- in which angelical Image God is primely 
manift-ft, and thence mines through the Beaft, as the Sun through a Cryftal : Phis now 
is the Signification of this tender and good Calf, which was drefled for this Meal, andi 
ftews that the outward Man, according to his right Image created in Adam out ot inc. 
Lintus of the Eajth, (hall be brought upon God s Table, 

VOL. ILL. K k 



250 Of tie Tlree Men which appeared to Abraham. Part II, 

2J.*6ut that Abraham fays, He gave it to t\& young Man to drefs, that is, the Servant 
it denotes that this heavenly Beaft-Man is the Inltrument of the Angelical Man, who is 
prepared to be a Servant or this Angel s Image. 

23. And Abraham tock Butter, and Milk affo, and fet it all before tbefc three Men, and 
came before them under ike free, and they did eat. When Chrift has fed his People with 
his Body and Blood (and even whiff he feeds them) he comes in his Power in his Chil 
dren before the holy Trinity, and waits in his Children upon thefe three Men, and gives 
them from this prepared Food, wherewith he feeds his Children, Praife and fpiritual 
Food. 

24. Thefe three Men, viz. the holy Trinity, eat thefe holy fpiritual Meats, out of 
the Power of Chrifl s Body j for Man s Will gives itfelf wholly, peculiarly, and fully, to 
thefe three Men, for a Food of Praife, with an holy Voice and Prayer of TbankfgiviHr - t 
and thb Voice of Praife eats the Power of God into itfelf, in fuch Manner as a Man wil 
lingly eats the Tune, Harmony, or pleafant Air of delightful Mufick into his Hearing, 
and is therein merry and pleafant , fo God does awaken, or manifeft himfelf in ins 
Power in his Word of Hearing, or divine Senfe, with Man s pure humble Voice or Me- 
lody of Praife. 

25. For thereunto God has created Angels and Men, viz. to his own Joy : And know, 
"OrParables. that we fpcak from thtr true Ground, and not from Conjecture or Similitudes, but frorr, 

the open Seal of God, as we really fee , do but underftand it right. 

26. And now when God had delighted, and fed himfelf with Abraham in the heavenly 
Ens, which he would, by the Opening of the living Word in the Seed of the Woman, be 
ing alfo the heavenly Ens, manifeft, and introduce into the Ens of the Covenant, and 
had fportcd in the Ens Qf Abraham s Faith, -viz. in the Power of the Praife of Abrabem, 
viz. in his Humility, then God afked after Sarab, whom he well knew, but Sarabknw 
Turn not, that the Lord fhould be in fuch a Form: Then he faid to Abraham, Wbm u 
thy Wife Sarab? That is, me was not yet in this Play till flie had received Abraham s Erj 
of Faith, and then this Play would awaken itfelf in her; therefore fhe laughed at this; 
for fhe knew not the Myfteries , they did at prefent only manifeft themfelves in Aba- 
bam** Spirit, where the Ens of Faith laid : And he faid, She is in the Tent ; which is thus. 

27. She is in the human Tent covered with the earthfyTcnt, that fhe does not fee who 
*Gtr, So fig- now is with me : And the Lord faid, I will come again to tbee, * As I live, and lo! Sarah 
nifi At, or j fry jyjf e fi a ll lave a Son \ that is, I will come again to thee with the Motion of thy Seed; 

and when Sarah fhall conceive, then I will open and unhofe her in her fhut-up Seed and 
come into thy Seed, that is, move: For, to come fignifies to move : When God come?, 
then he moves Man, and comes or gees in and with Man. 

28. But that he fays, As I live , this is fpoken after an efiential Manner ; for God told 
him how he would come ; not before him as at this Time he did ; but As, that is, as 
the lightful Influence and Power of the Sun gives itfelf into a Fruit, which when it comes 
does not ftep near to the Fruit, but As ; that is, it penetrates effentially with the As 
into it -, for As is as much as thus, I will fee into it [or open my Love-afpecl in the ; 
of its Life.] As I live; hereby we arc not to underftand, as if he had faid, If I yet live; 
but he would live in the As ; he would come in the As, viz. eflentially, and not figu 
ratively and typically, as at this Time he did. 

29. For when God cometh, then he comes no otherwife, than As, that is, like the 
Sun-fnine into the Fruit : This is underftood, in the Language of Nature, efentiafyi 
with emphatical Excellency ; for if God fpeaks of his own Coming, then he fpeaks only 
eflentially, in Nature and Manner of the unccmpafted Tongue of Senfe. 

30. And Sarab laughed at this: She thought fhe fhould bring forth a Son from Abra~ 
Luft only, from the human Cohabitation in the Concupilcencc of the fhjb ; there- , 



Chap. 42. Of tie Three Men which appeared to Abraham. .251 

fore (he faid, Stall /, now land my Lord are both old, take Pleafure ? The beftial World s 
Soirit laughed at its Youth, in that it was now weak, and fhould now again become 
youthful, and thought with itfelf, this were a Sport if thou couldeft: As if one fhould 
tell an 0/</Man, Thou (halt become young again, and receive fuch a Define and Luft as 
when thou waft young } at this Nature would laugh -, and think, Yes, indeed, would that 
were true ; as if Doubt and Hope were coupled together. Thus it was alfo with Sarah* 
for the World s Spirit underftands not theMyfteries of God ; it is before God only as a 
Bead ; and feeing the World-Spirit did noio bear that it fhould fo come to pafs, then it 
thought, thou uSalt be the Work-mafter ; oh that thou couldeft, thou would/I very fain ; 
an d ft laughed at itfelf that it fhould become young again. 

31. The natural Man underftands even as much of God as a Beaft; when it/^ the 
Hay, then it thinks, now there is fomewhat for me to eat \ but if it fees nothing, then 
it hopes for it out.of Cuftom: But Sarah had now hoped till (he was ninety Years old, 
and thought it to be very wonderful, that God would do fomewhat to her above the ordi 
nary and ufual Courfc of Nature, and imagined it to herlelf after the Manner of hu 
man Pleafure. 

p. But the Lord faid, Wty did Sarah laugh at it ? And jhe was afraid, and faid, I 
laughed not. But the Lord faid, It is not fo, ihcu didjl lau^h. Should any Tbing be too im- 
pcflible for the Lord to do ? Here is the Type of Eve: When (he had turned her vain 
Curiofity into Self-Luft, to eat of the forbidden Tree, and God afterwards afked her, 
Whyjhc had done fo, (he denied alfo her own Luft, and laid it upon the Serpent. 

33. And feeing that now God had here alluded with Abraham concerning the New- 
Birth, he alfo does the like with Sarah concerning the Luft of Eve, which this Woman s 
Seed (houid Hay as a Lye; for Sarah did here therefore tell a Lye, that fhe did not laugh, 
in that Eve alfo lyed-, God did here reprefent before him the Lye of Eve, and that he 
would confound it with the eternal Truth, and reclaim her; as he did to Sarah, and con 
vinced her fo of her Lye, that (he muft be afhamed of it. 

34. And here we are to underftand, that God hath reprefented (or delineated) the 
whole Procefs, how he would regenerate anew the true Man which he created ; and how 
the fame fhould come to pafs ; and how he would burn the Serpent s Ens in the eternal 
Fire; and how he would put the Lye of the poor Soul to open Shame and Death on the 
Crcfs-, for we fee this here very excellently in the Type. 

35. After God had fet forth the Procefs of the New- Birth, thefe three Men went to 
wards Sodom, and would burn Ham, viz. the evil Ham-like flefhly Property, with Fire 
from the Lord, as it alfo came to pafs ; fo that we fee it very emphatically, how the 
Judgment of God begins at the Houfe of Jfrael , how Chrift is fet to be a Judge of the 
Devil s Ens and Will, who fhall burn the Devil s Effcncc with Fire -, as the following 
Figure fignifies. 






K k 



2 52 72* Ruin of Sodom and Part II. 

1 

.,"... !.: -;v- 

The Forty-third Chapter. 

Of the Ruin and DeftruElion of Sodom and Gomorrah ; /ww the 
fame was predicted by God to Abraham. 



D the Lord fpoke to Abraham, when he had blefled Abraham, anj 
d faid, that he would command his Children to walk in the Ways 
>^ ^J V U1 tne -^ or ^> anc ^ tnat nc wou ld a -fo bkfc them, as is before men- 
55 A & &J tioned, Behold ! there is a Cry of Sodom and Gomorrah, which is 
S (I;(E>c)J fe 8 rfW /w* Sin is exceeding grievous : Therefore I will go down and 
C *_:* *i: WL J whether they have done altogether according to the Cry which is come unii 
me ; and if not fo, I will know. And the Men turned their Faces frcn 
thence, and went towards Sedom. God faid, How can I hide from Abraham that Thing wbiti 
I do, feeing that bejball become a great and mighty Nation ? And thereupon he (hewed him 
what he would do. 

2. The unilluminatcd Reafon looks upon this Figure very wonderfully, that God 
faid, he would come down and fee if the Cry was true, that be might know whether /. 
fComprehen- was fo or no: Reafon fuppofes with itfelf, Is he then r circumfcriptive ? Or dwells he 
fible or mca- a i o f c on jy ant j a l )ove ? ) ot h he not know all Things before? Does not the Scripture 
furablc. & ^ Q ^ Q f him, ^ nQ[ j ^ who filletb all Things? Alfo the Heaven is my Throne, and lk 
Concluded Earth my Footftocl ? Would he then firft come down like a * circumfcriptive Being, which 
in a Place, fc- was fepcratc from Time and Place ? 

V "nb a h1m- 3 Mucn more is Reafon incapable of fearching out the Cry which came up before him ; 

Fctf. y ^ an ^ hereupon the creaturely Reafon thinks, that God dwells only on High above the 

Stars, in an Heaven alone, and looks down here beneath, as the Luftre of the Sun looks 

and fhines/hwi its Body upon the Earth; fo far Reafon reaches, and further it knows 

not what God is, or where he dwells: It knows not that he is every Eflence, and dwells 

through every Eflence or Being, and poflefles no Locality, alfo needs no Place or Space 

Rubftance, for his Habitation \ and yet that he (fo far as he is called God) is no E/ence, but is as a 

Thing, or Be- Nothing in regard to the Efience ; and yet he is even through all Things, and gives 

in * in himfelf, in an energetical working Manner, to every Eflence, as the powerful 

Influence of the Sun to the Fruit; but he works with the Creature, and its Life, no: 

from without into it, but from within out of it, to his own Manifeftation ; that theAd- 

fc Reafon. tare and Creature is his Manifeftation; if b it did but under/land this right, it would 

here make no farther Quejlion. 

4. Now underftand the Sum of all briefly thus : God dwells in himfelf, both accord 
ing to the Love, and according to the Anger ; each Property fees only into itfelf, and 
is not manifejl in the other with its own Property; as you have a Similitude of this in the 
Day and Night, viz. in the Light and Darknefs ; the Li^bt dwells in the Darknefs, and 
fees it not, alfo the Darknefs fees not the Light : And as the Light dwells in its great Meek- 
nefs in the Fire, and yet receives not the Source and Pain of the Fire to itfelf, but re 
mains only good, without any feeling Life of the Fire, and yet it arifes through the 

Material Confuming of the Fire, viz. through the Dying of the c Eflence ; in like Manner alib un- 
Subftance. derftand the Being of God. 

5, God s Love- Eye does not fee eflentially into the wicked rebellious apoftate Soul, nei 
ther alfo into the Devil, but his Anger-Eye fees thereinto ; that is, God, according to the 
Property of the Anger or Fire of Wrath, fees in the Devil, and in rhe falfc Soul. 

4 



Chap. 43- Gomorrah prediSlcd to Abraham. 253 

6. Therefore God faid, There vjas a Cry ccme up before him ; there he underftodd, be- 
fbre his manifejied Word, viz. before the Voice in the divine revealed Ens of thefe three 
Men: It was come before the Ens, and before the Hearing which rud now in the/>ro- 
niffdEns reprefented itfelf, in three Perfons, to Man, concerning the Humanity of Chnft. 

7. For the Judgment over all the Devils and wicked Men v.as given this Word, or 
Hearing; for it was the d moveable Hearing whereby God the Father heard in the Hu- d Effcflive. 
inanity, and whereby he would leperate the Evil from the Good. 

8. Now this Hearing, viz. the Hearing which would maniictt itfelr* in Chrift s Perfon 
in the Humanity, beard the Voice of the Sodomites, viz. of the ChiLlrcn of llam in it- 
fclf that is, according to the Property of the Anger, and brought the Hearing before 
the infinite Hearing into the firft Principle, viz. into the Original of Nature and Creature: 
For the Sodomites, viz. the Children of the FJefli, do all live in the Hearing or /EWorld, 
viz. in the exprefTed formed Word, in the Figure of the Deity, where Evil and Good arc 
manifeft together in one Efience. . 

o. Now underftand us here very punftually and acutely: The Angelical World is 
called* above, and the formed outward is called below ; in like Manner as we lay, when Ori$ faiJto 
a Fire is kindled, then the Light is above, and the Subftance [or Matter] below ; when be. 
we fpeak of God s [being] above, then we mean and underftand within, for the I being] 
within, f without the Subftance, is the [being] above; for, without the Subftance [or f E . Ttra Sub- 
Matter] there is all above, no below ; that which is under the Subftance is alio above, ftantiaro. 

10. Now the Cry of the Sodomites was come before the t Above, viz. before and into i Or High- 
the firft Principle, where the * Above does conceive or comprehend itfelf out of the No- 

thing in the firft eternal Beginning, viz. to a Nature, and Formation of the Powers, or 
Word ; and God s formed Word or Voice out of the Father s and Son s Property, out oj 
Love and Anger, which had betrothed itfelf by Promife to be a Cbrijl to Man, and 
formed itfelf into a divine Ens, heard the Cry in the Property of the Anger, wherewith 
he is a Judge of the wicked Ens or Un^odlinefs. 

1 1 . Therefore faid the Father, / will come down, that I may fee whether it be jo or no ; 

that is, he came down, that is, fc outof the Above with that formed Hearing of thefe three "" 
Men, in the Ens which God had formed to be Judge of the World, which was to be 
come the Cbri/t. 

12. For this Ens was to be creatural in the Perfon ; therefore it was formative, in an 
angelical Manner, in the conceived Word of the Promife ; and therewith it came from 
above, that is, out of the Above, viz. out of God, out of the unchangeable God, and 
btardfrji in Abraham into the Ens of the Covenant, into the Aim or Limit of his C 
venant with frs Love ; and with the Anger, viz. with the Hearing of the Fire, he heard 
into the Iniquity and Vanity of Man, and law with the Anger what they did;, that is, 
his Wrath faw eflcntially into the Vanity of Man. in Manner as an incentive tire i 

arife in any Piece of Wood or Fuel, and would devour the Wood; fo likewife God lookec 
with his Anter-Eye in the formed Ens (through the fame judicial Word in Chnft s Ens, 
wherein he will judge the World) into the wicked Infection and Will of the Children or 
Ham at Sodom and Gomorrah. ... 

13. For when God had fet before him, in Abraham, the New-Birth of his holy Chil 
dren out of his Love-Ens, he alfo fet before him the Judgment in his Anger Em, how he 
would, through this Chrift, prove the Wicked in the Fire. 

14. And the Judgment upon Sodtm is a Figure of.the Laft Judgment: As the thre 
Men which came before Abraham were a Figure of our new angelical Humanity, when 
God dwells in Man, fo was alfo his Anger in the Wicked ; and we fee here, t 

v\\\ judge the Devils, and all wicked Men, by the Children of the Saints ; as he now re- 
prefented the Figure of the judicial Office in an Humanly of three, and deftroye< 
and Gomorrah from the World. 



254- *The Ruin of Sodom and Part II. 

15. Alfb God faid to Abraham, How can I bide from Abraham the fling which I do ? It 
was hidden to the earthly Abraham, but from the heavenly, out of God s Ens, CJod would 
not hide it , and here he fet forth the Figure of his Love and his Anger, viz. the Hu 
manity of Chrift in the great Humility and Love ; and his Truth and Righteoufnefs in 
the two Angels. 

Cbap.xviii. 16. For thus fays the Text in Mofes\ * And Abraham flood yet before the Lord, viz. be- 
22 2 5 fore thefe three Men, which he here calls only one, and came near to him, and faidj 
Wilt thou alfo dejlroy the Righteous with the Wicked? Perhaps there are fifty Righteous within 
the City. Wilt thcu alfo dejtroy them, and not fpare the Place for the fifty Righteous that 
are therein ? That be far from thee to do fo, to flay the Righteous with the IVicktd ; and tbnt 
the Righteous fljculd be as the Wicked, that be far from tkee \ that tb&u, who art tie Judy 
of the whok Earth, fhouldft fo judge. 

17. This is now the very excellent and pregnant Figure, how Abraham (in the Ens of 
Faith in (Thrift s Perfon and Spirit) conies before God, viz. before the Triune God, be 
fore \hzfevere Rightcoufnefs of God, and will reconcile and atone the Father, and prayeth 
for his Children, which dwell among the Company of the Wicked, that his Father would 
be pleafcd to fpare that Place (where yet righteous People dwell) from Rebuke, and 
draws his Mercy into his Righteoufnete, and (ays, Thou wilt not fo judge^ who art tbt 
Judge of the whole World. 

1 8. This Figure is nothing clfe but God in his Righteoufnefs, and God in Chrift with 
his Mercy: Here the two Types ftand both together: What fnould it elfc mean, that a 
Man would with-hold God from doing what he pleafes ? 

19. The Man Chrift does with-hold God s Kighteoufnefs and feverc Judgment from 
falling on the Crew of wicked Men, elie they had been devoured at the ./fry? Difobedience 
in Paradife ; this is he who comes before God, and into God, viz. into God s Anger, 
for he is of God, and therefore he can come before God. 

20. That is, the formed Wcrd, viz. the Creature, frauds before the Judgment, and//; 
in Judgment, and fuffers not the Anger to judge, fo long as there are righteous People; 
as is here to be feen : If there had been but ten righteous Perfons, Gad bad fpared then \ 
indeed there were but three Perfons only which were righteous before God, viz. Lot with 
his two Daughters : His Wife was alfo not fie [or capable of this Mercy,] therefore, though 
flic went out of Scdom, yet (he remained ftill, and was turned to a Pillar of Salt t as (hall 
afterwards be cleared and explained. 

2r. Abraham, that is, the Spirit of Chrift, entreats fo far with God, that God would 
fpare all thefe Places for tte Sake of ten Perfons; but they were all revolted and gone 
aftray, except his Brother s Son, who was a Stranger among this People, whom God 
firft brought out before, he enkindled the Wrath. 

k AVv, F.tftaf 22. The Spirit here fpeaks very covertly and hiddenly in Mofes, and EJdras*, who 
R L C / if f wrote a g a n thefe AH s in the Spirit of God, after they were loft among the Children of 
Ah ;* Ge-tf rnc * a!jL ^ %ve lcre k e VCI 7 fully an ^ pregnantly, how exactly and punctually the Spirit 
ne/ii t &c. here aims at the Figure in Abraham, and points out what is thereby ro be underftood. 

23. For at the Appearance \vAbraham, he fpeaks of three Men\ and here he fpeaks of 

I wo Angels, which went towards Sodom,. and ddtroyed the Cities, to fignify, that the 

Perfon of Chrift is the th .rd, which went not along ; for here only two went, viz. Gocl s 

/;//, and Gocl s Rigbteoufnefii viz. the Judgment anc the Truth ; the Judgment re- 

Upon. niajned in Sodom, and the Truth brought Lot out. 

"Gtn. xix. 1, -24. And when both tbefe [Angels } at Even (when their Time was our, and theirDay 

^ e palled) cam: to Sedan, Let fat at the Cate\ and when he faw them, be arofe up to mtct 

than, and he btivcd himfelf vjith his Face towards the Grcund, and he /aid, Behold now, tny 

Lord?, turn />;, I pray, into your Servant s lloufe^ and tarry all Night * and ivajb your fett, 

5 



Chap. 43- Gomorrah predicted to Abraham. 255 

^; , Ml rife up cork* ^ g <> y Kr &* - And ^ f aid Na ^ bttt w f w/7/ M f " tl *j 
^ t all Nitbt And be tarnejih entreated tbcrn ; and thy turned in unto him, and enured 
Ibis lloufe } and be made them" a Feajl y and baked them untuned Cakes, endtbsyJid cat 
tK \ I f we Hiould declare and explain this in its right Undemanding, then we would 
nrcfs it after this Manner : The Cry of the- .Wi/ was the Curie which Mw* Uid 
nnon /to when he curfcd him, by Rcafon of his ,d7/7< wanton beftial Lyes and De- 
his fame cuffed, bedial Spirit had propagated and bred up uiclt ,n the malicious, 
^nhane wholly earthly, and fcrpentine Property, in the *.bujh and Soul of this Gene 
ration of Ham, fo that it had eftabliflied itfelf in a kingly Dominion, under which they 

^^m^ifrtite^^^* Ens, grown up to its full Height in the Anger, 

w mademanifcft, and founded aloud in its Mother, r/z. in the Anger of God in the 

da* World s Property, and had awakened the Judgmc-nc u P cn and in .tlclf ; and now 

God fent his Judgment upon the S.rpcnfs Ens : This was no. the Time of to, s hidden 

and la : prcfent opened Seal, as it is before mentioned concerning the leven Lines, [or , Sce chap. 

^>SoSrSfTmc] where his MyRery was at the End, and was now revealed xxx Vc, 36. 

I a Sound of his Preaching in the Word of Power, both in Love and Anger. 

it was in Love ; for here the formed Word, which began to be taught 



OT ft./iuYuvain it was KJJ-/WV*., ^. - 

in the Days of Em:, did now maniftft itfclf in the formed, pregnant and grown En, 
or Being] in V/^, with the-promifcd and holy Seed of tajth : Arid in the Children 
if Sty who were of the Generation of curfed/to, the Property of the Anger did 
h remanifeft itfelf out of /s Preaching, wherein he threatened God s ^dfmcnt and 
Re this fame was now grown up*in the Children or Iniquity, and brought to 

*f "And now feeing the Seal of this did open itfelf, his Myftery was at the End, 
and waVforthwith to be manifeft according to Love and Anger, thereupon each Property 
fa forth is Subftance to the divine Contemplation, viz. whatfoever the \\orc I in the Love 
w had wrought under the Sound or Voice of Em,, and alfo what the Sound of the De 
nunciation of he A^tr of God had wrought : Here now the Effences of both Properties 
open d themfelves, and fet themfelves into the Judgment, to the final Sentence of the 
Keoufnefs of God : Now in this final Arbitration or Determination of the. d,vme_>/- 



of Ir.d uon Mount Si**, I mtt *ifl and punijh. E *,,,.*x. 



Men ot ^m and 



cominued i. r< before the Lord, and prayed for the 

when they were tried in the Judgment, ( Z . in the Office of the Low of 
Ch?ift before tlfe Lo rd,) whether there were any Men rf ,^wfcwe,e gde ofAe 
Oftiri- nf Chrift in the Love, and yet none were found, then the Uffice of untjt n/wra 
remained behind, and went not to ^^ ; but the Office or divine Righteoufnefs 
Z TrTuh went m the Form of /. Angels to ft-fc, and looked very intimately into 
"cirllnce nd Being, and^W the fame in itfclf, as -t i S to be feen, that as foon a* 



256 *Tbe Ruin of Sodom and Part II. 

thcfe two Angels came into the City, the Property of the People did open and manifcft 
itfelf, ari they would have thefe Men brought forth among them. 

32. For tbefe two Angels had ftirred up or moved their Properties, and fet them in 
open View before the Lord, to fee what was in them ; and then they found, that they 
were only beflial, unchafte, lewd Murderers, which brought them into Judgment ; and 
now they mud be judged according to their Eflence. 

33. But that the Spirit in Mofes lignifies, That Lot fat at the Gate* and knew thefe An- 
gels, and entreated them earnejlly to turn in unto him, that fo he might wa/h their Feet, and 
bake them Cakes , and that they did eat, and yet at firft denied to turn in unto him ; the fame 
is a very hidden Myftery j for it is the Spirit of Truth and Righteoufnefs, which Let 
knew very well, for it was moved in the EflTence, and entered firft with the Trial into 
Lot j and when he humbled and bowed himfelf before the Lord, he was proved, and 
found upright in himfelf. 

34. But the Truth did/r/? refufe to go into his Houfe with the Righteoufnefs, i-iz. 
witli the Judgment , and would remain in the Street \ for it was becaufe of 0/ sWife, who, 
when (lie was proved, and the Judgment pafied through her, was caft as to her temporal 

Ma- Life -, for fhe continued in the Judgment, as a p firft Matter, viz. a Sulphur-Mrrww, 
hard l ^ at s an q * m P re ^ e< ^ Matter of the Judgment, as aTranfmutation into the firft Effcnce 
-Aftringent. out f which the Bcdy was created. 

35. Yet it was not fo foon as to be before the Execution of the Judgment, but wki 
Let went with her out of Sodom, and the Judgment began, fhe drew the Judgment bad; 

^ again on her-, as is to be feen in the Judgment, which thtn laid hold on her, for it had 

taken her in the Probation. 

36. Yet the Command was given her not to hok back, and fo me might have over 
come, if me had immediately entered into Repentance, and broke the evil earthly Will, 
and fallen down, with Lot, at the Lord s Feet : And this was the Caufe, that the two 
Angels refufcd to turn in to Lot. 

37. And by Lot s Wife the earthly Matrix is fignified, which (hall not go along through 
the Judgment, though it mutt help to work and bring forth Fruit, as an Tnltrument; 
yet it is not in its outward Form chofen to the Kingdom of Heaven ; for it was adjoined 
to Eve in the Sleep in Mam s Fa!/, and fliall remain in the Judgment, and be changed 
again into its firft Matter out of which it was created; it is not condemned into the A byte, 

In ?J y fteriobut it fliall pafs into the Myftery, viz. into Sulphur and Mercurlus, which in the Grand 
.Myftery is a fait Spirit, viz. a Cattfe of all Corporality ; as it fliall be mentioned hereafter 
concerning Lot s Daughters, who for tbis very Caitfe w^re to be gotten with Child of 
their Father. 

38. Thus underftand the Figure further internally j Lot baked Cakes of unleavened 
Dough, and made them a Feaft, and they did eat. Now the Angels do not ufe any fuch 
Food ; but they were only formed Angels in an angelical Shape ; i<x Abraham and Lot 
alfo called them Lord : It was God s Judgment and Truth. 



Amaffes, fore 



conceives. 



39. This Feaft was eaten in Manner as the Offerings v\ Abraham and Mofes, as is be- 
c mentioned -, for the Will s Ddire forms itfelf therein into a Subflance : God ea:s 



only the Word of the Will; but the Food is confumed in the outward Spirit, in which 



it is wrought. 



40. For the Faith*s Defire of Lot was the divine Food of thefe Men \. but with the 
Fcaft, which Lot gave them out of his good Love-Will, Lot s Will was formed into a 
Subftance, that fo he might be preferved in this Judgment outwardly as to the earthly 
JLife, and inwardly as ro the Will of Faith. 

41. For thefe Angels did eat of Lot s Food, as if they had eat of his Body and Spirit, 
which was therein apprehended, in like Manner as it is to be undcrftood in the 



Chap. 43 Gomorrah predifted to Abraham. 257 

Offerings , as " before fufficiently explained concerning the * Offerings of Cain and AM: OrSacrificr*. 
p" fa unleavened Cakes were (or fignirkd) the Informing for Impreflion] as may be feen 
everywhere in Mofes- t and they denote the Body of CluiiV, whereinto the Imagination 
f God entered as into a Type, and yet was only conceived or apprehended in the Faith. 

4> Further, the Spirit in Mofes fays", And before the Men laid down, the Men of the Vcr. 4, 5. 
ff v Modern came, ar.d encompajfed tbt Houfe round about, young and old, even ail tie People 
(rw every Barter. And they called for Lot, and faiA unto him, IV here are the Men that 
,; in untTyon tie lajl Night? Bring them out, that ive may know them. 

This is now the Figure, as it is before mentioned : The Judgment (after it had 
bound itfelf with Lot in the Feaft) did now penetrate and prefs in the Probation of their 
1-fiVncc and Being \r\wAll, that they came furioufly on Heaps running as mad enraged 
People, driven, forced, and compelled to the Judgment. 

44 For the Zeal of the Lord, which longed after them, drew them to itielf; it hun- 
rrred earneftly to devour their Vanity, therefore they run all together, young and old, 
JnJ would know the Mouth which hungered after them ; for they in their Blindnefs knew 
vt what they did ; thus the Anger drew them to itklf. 

A~ * And Lot went out unto them at the Door, ami Jhut the Door after him -, and faid, J * Vcr. 6- 9, 
pray you, Brethren, do not fo wickedly , I have two Daughters which have never known Man, 
Ittme I pray you, bring them out unto you, and do with them what feems gocd in your Eves; 
l- tt unto thefe Men do nothing, for therefore came they under the Shadow cf my Roof. Ana 
tbyfaid, Come hither, tbou art the only Stranger among us, and thou wilt rule-, well, we 

// deal worfe with thee than with them. . . 

4 6 Here the Ground of their Sin is finely decyphered, and laid out in its Colours, 
wherein their Cry was come before God , as namely, Uncleannefs, Lafcivioufncfs, 1 y- 
ranny felf-willed Perverfenefs -, and the greateft of all was, the Contempt of God ; tor 
Lot had told them of the Punifhment which God would bring upon them; and then they 
faid Tbou art tie only Stranger among us, and wilt go about to rule and judge us -, we will 
jttplarue tbee worfe than thofe; to fignify, that God had before fent them Warning by 
the Mcflcngcrs of his Mouth, and that they had only plagued and contemned them, 
therefore they faid alfo to Lot, Wilt thou govern us with thy Threatemngs, and con- 
temn and nullify our Works ? We will ferve thee worie than them. 

47 For when they underftood, that Men of God were come in to Lot, who threatened 
them with Ruin and Deftruftion, they made an Uproar agamft them, and would kill 
them as the mad blind World has always done, when God has fent themMefingers, 
who have rebuked and reproved them ; then the Babylonical Whore has cried our, Run, 
run, there is new Herefy, which would teach us other Dollrine, and reprove our Way 

48 Thus it was here: The felf-ful, rebellious Devil s Will, in his Serpent s Ens, 
would be uncontroulable, unrcprovable , and feeing thefe Men were come, they cried 
WMordio, and faid, there were falfe Prophets and Teachers come, to rebuke and r Mur&r. 
contemn them, as the Babylonical Whore has always done; for (he will not hear what 

the Lord fpcaks through his Children ; but that only mull be accounted facred, which 
fhe fpeaks from the Serpent s Ens. r . r 

40 This Whore has Covered herfelf with the literal Word, and gives forth herfelf for 
Holy, and boafts much in a ftrange Attire, but her Heart is only Sodom and Gomorrah . 
when me fees thefe two Angels come from Abrahanr, that is from Chrift, to her in 
Majid Gomorrah, and lay open her Shvnc, then flic makes the whole City of an Up 
roar, with a Cry of Murder-, fo that all People, young and old, come running toge 
ther, and think that there is fome ftrange wonderful Beajt arrived. 

50. And when they can perceive no new ftrange Thing m Cods Mongers, and hear 

VOL. III. L ] 



258 The Ruin of Sodom and Part II. 

that they only teach and reprove, then they think, O ! our Minifier and our Pajlor ca)l$ 
him a new Upftart, an Heretick, and falfe Prophet ; there is a Fool, and a frantick Fel 
low ! Cure enough he is worfe than out of his Wits ; and they begin to wonder at him 
[like Birds] at an Owl, and ailauh him and his